[SOAS Translation](https://janhosemann.de/test/hp-online/build-0.1a/index.html) 1.1 श्रीआदिनाथाय नमोऽस्तु तस्मै येनोपदिष्टा हठयोगविद्या । विराजते प्रोन्नतराजसौध- मारोढुमिच्छोरधिरोहिणीव ॥ śrīādināthāya namo’stu tasmai yenopadiṣṭā haṭhayogavidyā / virājate pronnatarājasaudha- m āroḍhum icchor adhirohiṇīva // Homage to the glorious Ādinātha who taught the science of Haṭhayoga which is like a splendid stairway for one who wants to climb to the lofty royal terrace. 1.2 प्रणम्य श्रीगुरुं नाथं स्वात्मारामेण योगिना । केवलं राजयोगाय हठविद्योपदिश्यते ॥ praṇamya śrīguruṃ nāthaṃ svātmārāmeṇa yoginā / kevalaṃ rājayogāya haṭhavidyopadiśyate // After bowing to the glorious guru, the Lord, the yogi Svātmārāma teaches the system of Haṭhayoga solely for [attaining] Rājayoga. 1.3 भ्रान्त्या बहुमतध्वान्ते राजमार्गमजानताम् । हठप्रदीपिकां धत्ते स्वात्मारामः कृपाकरः ॥ bhrāntyā bahumatadhvānte rājamārgam ajānatām / haṭhapradīpikāṃ dhatte svātmārāmaḥ kṛpākaraḥ // For those who cannot find the royal highway because they are lost in the darkness of many doctrines, the compassionate Svātmārāma holds the Light on Haṭha. 1.4 हठविद्यां हि मत्स्येन्द्रगोरक्षाद्या विजानते । स्वात्मारामोऽथवा योगी जानीते तत्प्रसादतः ॥ haṭhavidyāṃ hi matsyendragorakṣādyā vijānate / svātmārāmo’thavā yogī jānīte tatprasādataḥ // For Matsyendra, Gorakṣa, and other [perfected yogis] discovered the science of Haṭha, and the yogi Svātmārāma knows it through their favour. 1.5 श्रीआदिनाथमत्स्येन्द्रशाबरानन्दभैरवाः । चौरङ्गीमीनगोरक्षविरूपाक्षबिलेशयाः ॥ śrīādināthamatsyendraśābarānandabhairavāḥ / cauraṅgīmīnagorakṣavirūpākṣabileśayāḥ // The glorious Ādinātha, Matsyendra, Śābara, Ānandabhairava, Cauraṅgī, Mīna, Gorakṣa, Virūpākṣa, Bileśaya, 1.6 मन्थानभैरवो योगी सिद्धबुद्धश्च कन्थडिः । गोरण्टकः सुरानन्दः सिद्धपादश्च चर्पटिः ॥ manthānabhairavo yogī siddhabuddhaś ca kanthaḍiḥ / goraṇṭakaḥ surānandaḥ siddhapādaś ca carpaṭiḥ // Manthānabhairava Yogī, Siddhabuddha, and Kanthaḍi, Goraṇṭaka, Surānanda, Siddhapāda and Carpaṭi, 1.7 कणेरी पूज्यपादश्च नित्यनाथो निरञ्जनः । कपाली बिन्दुनाथश्च काकचण्डीश्वराह्वयः ॥ kaṇerī pūjyapādaś ca nityanātho nirañjanaḥ / kapālī bindunāthaś ca kākacaṇḍīśvarāhvayaḥ // Kaṇerī, Pūjyapāda, Nityanātha, Nirañjana, Kapālī, Bindunātha, and the one named Kākacaṇḍīśvara. 1.8 अल्लमप्रभुदेवश्च घोडाचोली च टिण्टिणिः । भालुकिर्नागबोधश्च खण्डकापालिकस्तथा ॥ allamaprabhudevaś ca ghoḍācolī ca ṭiṇṭiṇiḥ / bhālukir nāgabodhaś ca khaṇḍakāpālikas tathā // Allamaprabhudeva, Ghoḍācolī, Ṭiṇṭiṇi, Bhāluki and Nāgabodha and Khaṇḍakāpālika. 1.9 इत्यादयो महासिद्धा हठयोगप्रभावतः । खण्डयित्वा कालदण्डं ब्रह्माण्डेषु चरन्ति ते ॥ ityādayo mahāsiddhā haṭhayogaprabhāvataḥ / khaṇḍayitvā kāladaṇḍaṃ brahmāṇḍeṣu caranti te // These and other great adepts used the power of haṭhayoga to smash the rod of death and [so] are roaming the worlds. 1.10 संसारतापतप्तानां समाश्रयमठो हठः । अशेषयोगजगतामाधारकमठो हठः ॥ saṃsāratāpataptānāṃ samāśrayamaṭho haṭhaḥ / aśeṣayogajagatām ādhārakamaṭho haṭhaḥ // Haṭha is a hut of refuge for those who are burnt by the scorching torment of transmigration. Haṭha is the tortoise that supports the worlds of all yogas. 1.11 हठविद्या परं गोप्या योगिनां सिद्धिमिच्छताम् । भवेद्वीर्यवती गुप्ता निर्वीर्या तु प्रकाशिता ॥ haṭhavidyā paraṃ gopyā yogināṃ siddhim icchatām / bhaved vīryavatī guptā nirvīryā tu prakāśitā // The science of Haṭha should be kept completely secret by yogis who want success. It becomes potent when kept secret but impotent when revealed. 1.12 सुराज्ये धार्मिके देशे सुभिक्षे निरुपद्रवे । एकान्तमठिकामध्ये स्थातव्यं हठयोगिनाम् ॥* surājye dhārmike deśe subhikṣe nirupadrave / ekāntamaṭhikāmadhye sthātavyaṃ haṭhayoginām //* The Haṭhayogi should live in an isolated hut in a well-ruled, righteous land which has plenty of food and is free from upheaval. 1.13 अल्पद्वारमरन्ध्रगर्तपिटकं नात्युच्चनीचायतं सम्यग्गोमयसान्द्रलिप्तममलं निःशेषबाधोज्झितम् । बाह्ये मण्डपवेदिकूपरुचिरं प्राकारसंवेष्टितं प्रोक्तं योगमठस्य लक्षणमिदं सिद्धैर्हठाभ्यासिभिः ॥ alpadvāram arandhragartapiṭakaṃ nātyuccanīcāyataṃ samyaggomayasāndraliptam amalaṃ niḥśeṣabādhojjhitam / bāhye maṇḍapavedikūparuciraṃ prākārasaṃveṣṭitaṃ proktaṃ yogamaṭhasya lakṣaṇam idaṃ siddhair haṭhābhyāsibhiḥ // Having a small door and no cracks, holes or bumps, neither too high nor too low nor too spacious, thickly smeared with cow dung in the proper way, clean, free from all annoyances, pleasing on the outside with a verandah, altar and well, surrounded by a wall: these are the characteristics of the yoga hut as taught by the adept practitioners of Haṭha. 1.14 एवंविधे मठे स्थित्वा सर्वचिन्ताविवर्जितः । गुरूपदिष्टमार्गेण योगमेव सदाभ्यसेत् ॥ evaṃvidhe maṭhe sthitvā sarvacintāvivarjitaḥ / gurūpadiṣṭamārgeṇa yogam eva sadābhyaset // Staying in such a hut, free from all worry, [the yogi] should regularly practise yoga in exactly the way taught by his guru. 1.15 अत्याहारः प्रयासश्च प्रजल्पोऽनियमग्रहः । जनसङ्गश्च लौल्यं च षड्भिर्योगो विनश्यति ॥ atyāhāraḥ prayāsaś ca prajalpo’niyamagrahaḥ / janasaṅgaś ca laulyaṃ ca ṣaḍbhir yogo vinaśyati // Overeating, exertion, idle chatter, not sticking to observances, socialising and sensuality: through [these] six, yoga is lost. 1.16 उत्साहात्साहसाद्धैर्यात्संतोषात्तत्त्वदर्शनात् । जनसङ्गपरित्यागात्षड्भिर्योगः प्रसिध्यति ॥* utsāhāt sāhasād dhairyāt saṃtoṣāt tattvadarśanāt / janasaṅgaparityāgātṣaḍbhir yogaḥ prasidhyati //* Zeal, courage, resolve, contentment, realisation of the truth, and avoiding contact with people: through [these] six, yoga is successful. 1.17 हठस्य प्रथमाङ्गत्वाद्आसनं पूर्वमुच्यते । तत्कुर्यादासनं स्थैर्यमारोग्यं चाङ्गपाटवम् ॥ haṭhasya prathamāṅgatvādāsanaṃ pūrvam ucyate / tat kuryād āsanaṃ sthairyam ārogyaṃ cāṅgapāṭavam // Because it is the first auxiliary of Haṭha, āsana is taught first. This type of āsana brings about steadiness, good health and physical fitness. 1.18 वसिष्ठाद्यैश्च मुनिभिर्मत्स्येन्द्राद्यैश्च योगिभिः । अङ्गीकृतान्यासनानि कथ्यन्ते कानिचिन्मया ॥* vasiṣṭhādyaiś ca munibhir matsyendrādyaiś ca yogibhiḥ / aṅgīkṛtāny āsanāni kathyante kānicin mayā //* I shall now teach some of the postures which have been accepted by sages such as Vasiṣṭha and yogis such as Matsyendra. 1.19 जानूर्वोरन्तरे सम्यक् कृत्वा पादतले उभे । ऋजुकायः समासीनः स्वस्तिकं तत्प्रचक्षते ॥ jānūrvor antare samyak kṛtvā pādatale ubhe / ṛjukāyaḥ samāsīnaḥ svastikaṃ tat pracakṣate // Placing the soles of both feet well between the knees and thighs [and] sitting up with the body straight: they call that the auspicious pose (svastikāsana). 1.20 सव्ये दक्षिणगुल्फं तु पृष्ठपार्श्वे नियोजयेत् । दक्षिणेऽपि तथा सव्यं गोमुखं गोमुखं यथा ॥ savye dakṣiṇagulphaṃ tu pṛṣṭhapārśve niyojayet / dakṣiṇe’pi tathā savyaṃ gomukhaṃ gomukhaṃ yathā // [The yogi] should place his right heel on the left side of the [lower] back, and the left [heel] on the right [side], in the same way. [This is] the cow-faced [pose] (gomukhāsana), which [looks] like a cow’s face. 1.21 एकं पादमथैकस्मिन्विन्यस्योरुणि संस्थितम् । इतरस्मिंस्तथा चोरुं वीरासनमितीरितम् ॥ ekaṃ pādam athaikasmin vinyasyoruṇi saṃsthitam / itarasmiṃs tathā coruṃ vīrāsanam itīritam // Fixing one foot on one thigh and placing the [other] thigh on the other foot is called the hero pose (vīrāsana). 1.22 गुदं निष्पीड्य गुल्फाभ्यां व्युत्क्रमेण समाहितः । कूर्मासनं भवेदेतदिति योगविदो विदुः ॥ gudaṃ niṣpīḍya gulphābhyāṃ vyutkrameṇa samāhitaḥ / kūrmāsanaṃ bhaved etad iti yogavido viduḥ // Knowers of yoga know that the tortoise pose (kūrmāsana) arises by carefully pressing the anus with the ankles crossed. 1.23 पद्मासनं सुसंस्थाप्य जानूर्वोरन्तरे करौ । निवेश्य भूमौ संस्थाप्य व्योमस्थः कुक्कुटासनम् ॥ padmāsanaṃ susaṃsthāpya jānūrvor antare karau / niveśya bhūmau saṃsthāpya vyomasthaḥ kukkuṭāsanam // [The yogi] correctly assumes the lotus pose, inserts the hands between the knees and thighs, places [the hands] on the ground, and remains in the air. This is the wild cock pose (kukkuṭāsana). 1.24 कुक्कुटासनबन्धस्थो दोर्भ्यां संबध्य कन्धराम् । शेते कूर्मवदुत्तान एतदुत्तानकूर्मकम् ॥ kukkuṭāsanabandhastho dorbhyāṃ saṃbadhya kandharām / śete kūrmavad uttāna etad uttānakūrmakam // While in the wild cock pose, [the yogi] binds the neck with the hands and lies [on his back] upturned like a tortoise. This is the upturned tortoise (uttānakūrmaka). 1.25 पादाङ्गुष्ठौ तु पाणिभ्यां गृहीत्वा श्रवणावधि । धनुराकर्षणं कृत्वा धनुरासनमुच्यते ॥ pādāṅguṣṭhau tu pāṇibhyāṃ gṛhītvā śravaṇāvadhi / dhanurākarṣaṇaṃ kṛtvā dhanurāsanam ucyate // Clasping the big toes with the hands and performing the action of drawing a bow as far as the ear is called the bow pose (dhanurāsana). 1.26 वामोरुमूलार्पितदक्षपादं जानोर्बहिर्वेष्टितदक्षदोष्णा । प्रगृह्य तिष्ठेत्परिवर्तिताङ्गः श्रीमत्स्यनाथोदितमासनं स्यात् ॥ vāmorumūlārpitadakṣapādaṃ jānor bahirveṣṭitadakṣadoṣṇā / pragṛhya tiṣṭhet parivartitāṅgaḥ śrīmatsyanāthoditam āsanaṃ syāt // [The yogi] should hold the right foot, which is placed at the base of the left thigh, with the [hand of] the right arm, which is wrapped around the outside of the knee, and remain [like that] with his body twisted. This posture was taught by the revered Matsyanātha. 1.27 मत्स्येन्द्रपीठं जठरप्रचण्ड- पिचण्डरुङ्मण्डलखण्डनास्त्रम् । अभ्यासतः कुण्डलिनीप्रबोधं दण्डस्थिरत्वं च ददाति पुंसाम् ॥ matsyendrapīṭhaṃ jaṭharapracaṇḍa- picaṇḍaruṅmaṇḍalakhaṇḍanāstram / abhyāsataḥ kuṇḍalinīprabodhaṃ daṇḍasthiratvaṃ ca dadāti puṃsām // Matsyendra’s seat is a missile for destroying the many chronic and painful diseases of the stomach; through practice it brings about in men the awakening of Kuṇḍalinī and steadiness of the spine. 1.28 प्रसार्य पादौ भुवि दण्डरूपौ दोर्भ्यां पदाग्रद्वितयं गृहीत्वा । जानूपरिन्यस्तललाटदेशो वसेदिदं पश्चिमताणमाहुः ॥ prasārya pādau bhuvi daṇḍarūpau dorbhyāṃ padāgradvitayaṃ gṛhītvā / jānūparinyastalalāṭadeśo vased idaṃ paścimatāṇam āhuḥ // [The yogi] should stretch out the legs on the ground [as straight] as a stick, hold the toes of both feet with the hands, and remain with the forehead placed on the knees. They call this the back-stretch (paścimatāṇam). 1.29 इति पश्चिमताणमासनाग्र्यं पवनं पश्चिमवाहिनं करोति । उदयं जठरानलस्य कुर्या- दुदरे कार्श्यमरोगतां च पुंसाम् ॥ iti paścimatāṇam āsanāgryaṃ pavanaṃ paścimavāhinaṃ karoti / udayaṃ jaṭharānalasya kuryā- d udare kārśyam arogatāṃ ca puṃsām // Foremost among āsanas, the back-stretch thus makes the breath flow to the back [of the body] (i.e. in the central channel), increases the digestive fire, makes the belly thin and prevents diseases in men. 1.30 धरामवष्टभ्य करस्थलाभ्यां तत्कूर्परस्थापितनाभिपार्श्वः । उच्चासनो दण्डवदुत्थितः खे मयूरमेतत्प्रवदन्ति पीठम् ॥ dharām avaṣṭabhya karasthalābhyāṃ tat kūrparasthāpitanābhipārśvaḥ / uccāsano daṇḍavad utthitaḥ khe mayūram etat pravadanti pīṭham // Supporting oneself on the ground with both palms, the elbows placed on either side of the navel, lifted up into the air in a raised posture [as straight] as a stick: they call this posture the peacock. 1.31 हरति सकलरोगानाशु गुल्मोदरादी- नभिभवति च दोषानासनं श्रीमयूरम् । बहुकदशनभुक्तं भस्म कुर्यादशेषं जनयति जठराग्निं जारयेत्कालकूटम् ॥ harati sakalarogān āśu gulmodarādī- n abhibhavati ca doṣān āsanaṃ śrīmayūram / bahukadaśanabhuktaṃ bhasma kuryād aśeṣaṃ janayati jaṭharāgniṃ jārayet kālakūṭam // The glorious peacock posture quickly cures all illnesses, beginning with bloating and abdominal diseases, and overcomes humoral imbalances. It reduces to ash food which is bad or has been eaten to excess, kindles the digestive fire and causes strong poison to be digested. 1.32 उत्तानशववद्भूमौ शयनं तु शवासनम् । सर्वासनश्रान्तिहरं चित्तविश्रान्तिसाधनम् ॥ uttānaśavavad bhūmau śayanaṃ tu śavāsanam / sarvāsanaśrāntiharaṃ cittaviśrāntisādhanam // Lying on the ground like a corpse with its face up is the corpse posture. It removes fatigue [caused by practising] any āsana and calms the mind. 1.33 चतुराशीत्यासनानि शिवेन कथितानि तु । तेभ्यश्चतुष्कमादाय सारभूतं ब्रवीम्यहम् ॥ caturāśītyāsanāni śivena kathitāni tu / tebhyaś catuṣkam ādāya sārabhūtaṃ bravīmy aham // Śiva has taught eighty-four āsanas. I shall take the four best from them and describe them. 1.34 सिद्धं पद्मं तथा सिंहं भद्रं चेति चतुष्टयम् । श्रेष्ठं तत्रापि च सखे तिष्ठ सिद्धासने सदा ॥ siddhaṃ padmaṃ tathā siṃhaṃ bhadraṃ ceti catuṣṭayam / śreṣṭhaṃ tatrāpi ca sakhe tiṣṭha siddhāsane sadā // The adept, lotus, lion and auspicious pose: these four are the best and, among those, always sit in the adept’s pose, my dear. तत्र सिद्धासनम् । tatra siddhāsanam / Now, the adept’s pose (siddhāsana). 1.35 योनिस्थानकमङ्घ्रिमूलघटितं कृत्वा दृढं विन्यसे – न्मेढ्रे पादमथैकमेकहृदयो धृत्वा समं विग्रहम् । स्थाणुः संयमितेन्द्रियोऽचलदृशा पश्यन् भ्रुवोरन्तरं चैतन्मोक्षकपाटभेदजनकं सिद्धासनं प्रोच्यते ॥ yonisthānakam aṅghrimūlaghaṭitaṃ kṛtvā dṛḍhaṃ vinyase – n meḍhre pādam athaikam ekahṛdayo dhṛtvā samaṃ vigraham / sthāṇuḥ saṃyamitendriyo’caladṛśā paśyan bhruvor antaraṃ caitanmokṣakapāṭabhedajanakaṃ siddhāsanaṃ procyate // [The yogi] should put the heel at the perineum, firmly place the [other] foot on the penis, focus the mind, hold the body erect and [remain] motionless, his senses restrained, gazing between the brows with his eyes unmoving. This, which breaks open the door to liberation, is called the adept’s pose. मतान्तरे तु । matāntare tu / However, in another school [siddhāsana is taught as follows]: 1.36 मेढ्रादुपरि निक्षिप्य सव्यगुल्फं तथोपरि । गुल्फान्तरं च निक्षिप्य सिद्धासनमिदं भवेत् ॥ meḍhrād upari nikṣipya savyagulphaṃ tathopari / gulphāntaraṃ ca nikṣipya siddhāsanam idaṃ bhavet // Place the left heel on the penis and put the other heel on top: this is the adept’s pose (siddhāsana). पूर्वोक्तमेव मत्संमतम् । pūrvoktam eva matsaṃmatam / Only the first teaching [on siddhāsana] is accepted by me. 1.37 एतत्सिद्धासनं प्राहुरन्ये वज्रासनं विदुः । मुक्तासनं वदन्त्येके प्राहुर्गुप्तासनं परे ॥ etat siddhāsanaṃ prāhur anye vajrāsanaṃ viduḥ / muktāsanaṃ vadanty eke prāhur guptāsanaṃ pare // Some call this the adept’s pose (siddhāsana), others know it as the thunderbolt pose (vajrāsana), a few say it is the pose of the liberated (muktāsana) and others still call it the secret pose (guptāsana). 1.38 यमेष्विव मिताहारमहिंसां नियमेष्विव । मुख्यं सर्वासनेष्वेकं सिद्धाः सिद्धासनं विदुः ॥ yameṣv iva mitāhāram ahiṃsāṃ niyameṣv iva / mukhyaṃ sarvāsaneṣv ekaṃ siddhāḥ siddhāsanaṃ viduḥ // Like measured diet amongst rules and non-violence amongst observances, the adepts know siddhāsana to be the single most important of all postures. 1.39 चतुराशीतिपीठेषु सिद्धमेव सदा भजेत् । द्वासप्ततिसहस्रेषु सुषुम्णामिव नाडिषु ॥ caturāśītipīṭheṣu siddham eva sadā bhajet / dvāsaptatisahasreṣu suṣumṇām iva nāḍiṣu // Of the eighty-four postures, it is siddhāsana that one should always prefer; in the same way that of the 72,000 channels [one should prefer] Suṣumṇā. 1.40 आत्मध्यायी मिताहारी यावद्द्वादशवत्सरम् । सदा सिद्धासनाभ्यासाद्योगी निष्पत्तिमाप्नुयात् । श्रमदैर्बहुभिः पीठैः किं स्यात्सिद्धासने सति ॥ ātmadhyāyī mitāhārī yāvad dvādaśavatsaram / sadā siddhāsanābhyāsād yogī niṣpattim āpnuyāt / śramadair bahubhiḥ pīṭhaiḥ kiṃ syāt siddhāsane sati // By meditating upon the self, restricting the diet and regularly practising siddhāsana for twelve years, the yogi attains niṣpatti, [the final stage of yoga]. What’s the point of the [other] many tiring postures when there is siddhāsana? 1.41 प्राणानिले सावधानं बद्धे केवलकुम्भके । उत्पद्यते निरायासात्स्वयमेवोन्मनी यथा ॥ prāṇānile sāvadhānaṃ baddhe kevalakumbhake / utpadyate nirāyāsāt svayam evonmanī yathā // Just as the [state] beyond mind (unmanī) arises automatically, without effort, when the prāṇa breath has been carefully stopped in kevalakumbhaka, [...] 1.42 तथैकस्मिन्नेव दृढं बद्धे सिद्धासने सदा । बन्धत्रयमनायासात् स्वयमेवोपजायते ॥ tathaikasminn eva dṛḍhaṃ baddhe siddhāsane sadā / bandhatrayam anāyāsāt svayam evopajāyate // [...] so too the three locks (bandha) arise automatically without effort, every time siddhāsana alone is firmly adopted. 1.43 नासनं सिद्धसदृशं न कुम्भः केवलोपमः । न खेचरीसमा मुद्रा न नादसदृशो लयः ॥ nāsanaṃ siddhasadṛśaṃ na kumbhaḥ kevalopamaḥ / na khecarīsamā mudrā na nādasadṛśo layaḥ // There is no posture like siddhāsana, no breath-retention like kevala, no seal like khecarī, [and] no [means for the] dissolution [of mind] like the internal sound (nāda). अथ पद्मासनम् । atha padmāsanam / Now the lotus pose (padmāsana). 1.44 वामोरूपरि दक्षिणं च चरणं संस्थाप्य वामं तथा याम्योरूपरि पश्चिमेन विधिना धृत्वा कराभ्यां दृढम् । अङ्गुष्ठौ हृदये निधाय चिबुकं नासाग्रमालोकये- देतद्व्याधिविघातकारि यमिनां पद्मासनं प्रोच्यते ॥ vāmorūpari dakṣiṇaṃ ca caraṇaṃ saṃsthāpya vāmaṃ tathā yāmyorūpari paścimena vidhinā dhṛtvā karābhyāṃ dṛḍham / aṅguṣṭhau hṛdaye nidhāya cibukaṃ nāsāgram ālokaye- d etad vyādhivighātakāri yamināṃ padmāsanaṃ procyate // Place the right foot on the left thigh, and the left on the right thigh, firmly hold the big toes with the hands crossed behind the back, put the chin on the chest and gaze at the tip of the nose. This, which destroys diseases for those who are disciplined, is called the lotus pose. मतान्तरे । matāntare / However, in another school [lotus pose is taught as follows]: 1.45–46 उत्तानौ चरणौ कृत्वा ऊरुसंस्थौ प्रयत्नतः । ऊरुमध्ये तथोत्तानौ पाणी कृत्वा ततो दृशौ ॥ uttānau caraṇau kṛtvā ūrusaṃsthau prayatnataḥ / ūrumadhye tathottānau pāṇī kṛtvā tato dṛśau // नासाग्रे विन्यसेद्राजदन्तमूलं च जिह्वया । उत्तभ्य चिबुकं वक्षस्यास्थाप्य पवनं शनैः ॥ nāsāgre vinyased rājadantamūlaṃ ca jihvayā / uttabhya cibukaṃ vakṣasy āsthāpya pavanaṃ śanaiḥ // Carefully put the upturned feet on the thighs and the upturned hands in the middle of the thighs, fix the eyes on the tip of the nose, raise the root of the uvula with the tongue, place the chin on the chest, gently [draw in] the breath [...]. 1.47 इदं पद्मासनं प्रोक्तं सर्वव्याधिविनाशनम् । दुर्लभं येन केनापि धीमता लभ्यते भुवि ॥ idaṃ padmāsanaṃ proktaṃ sarvavyādhivināśanam / durlabhaṃ yena kenāpi dhīmatā labhyate bhuvi // This is called the lotus pose [and] it cures all diseases. It is difficult for just anyone to accomplish; it is accomplished by a wise person [here] on earth. पश्चादुक्तमेव मत्संमतम् । paścād uktam eva matsaṃmatam / Only the second teaching [on the lotus pose] is approved by me. 1.48 कृत्वा संपुटितौ करौ दृढतरं बद्ध्वा तु पद्मासनं गाढं वक्षसि संनिधाय चिबुकं ध्यानं च तच्चेतसि । वारं वारमपानमूर्ध्वमनिलं प्रोच्चालयन्पूरितं मुञ्चन्प्राणमुपैति बोधमतुलं शक्तिप्रभावान्नरः ॥ kṛtvā saṃpuṭitau karau dṛḍhataraṃ baddhvā tu padmāsanaṃ gāḍhaṃ vakṣasi saṃnidhāya cibukaṃ dhyānaṃ ca tac cetasi / vāraṃ vāram apānam ūrdhvam anilaṃ proccālayan pūritaṃ muñcan prāṇam upaiti bodham atulaṃ śaktiprabhāvān naraḥ // A man should put his hands together in a bowl shape, very firmly assume padmāsana, place the chin tight on the chest and meditation in the mind. Raising the apāna breath over and over again [and] releasing the inhaled prāṇa, he attains unequalled knowledge through the power of the goddess [Kuṇḍalinī]. 1.49 पद्मासनस्थितो योगी नाडीद्वारेषु पूरयन् । मारुतं मारयेद्यस्तु स मुक्तो नात्र संशयः ॥ padmāsanasthito yogī nāḍīdvāreṣu pūrayan / mārutaṃ mārayed yas tu sa mukto nātra saṃśayaḥ // The yogi who dies while sitting in lotus pose and filling himself up with air through the openings of the channels is liberated. In this there is no doubt. अथ सिंहासनम् । atha siṃhāsanam / Now, the lion’s pose (siṃhāsana). 1.50–52 गुल्फौ च वृषणस्याधः सीवन्याः पार्श्वयोः क्षिपेत् । दक्षिणे सव्यगुल्फं तु दक्षगुल्फं तु सव्यके ॥ gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet / dakṣiṇe savyagulphaṃ tu dakṣagulphaṃ tu savyake // हस्तौ च जान्वोः संस्थाप्य स्वाङ्गुलीः संप्रसार्य च । व्यात्तवक्त्रो निरीक्षेत नासाग्रं सुसमाहितः ॥ hastau ca jānvoḥ saṃsthāpya svāṅgulīḥ saṃprasārya ca / vyāttavaktro nirīkṣeta nāsāgraṃ susamāhitaḥ // सिंहासनं भवेदेतत् पूजितं योगिभिः सदा । बन्धत्रितयसंधानं कुरुते चासनोत्तमम् ॥ siṃhāsanaṃ bhaved etat pūjitaṃ yogibhiḥ sadā / bandhatritayasaṃdhānaṃ kurute cāsanottamam // [The yogi] should put both ankles at the sides of the perineal seam below the scrotum. He should place the left ankle on the right, the right ankle on the left and both hands on the knees, spread his fingers, open his mouth and gaze in deep concentration at the tip of his nose. This is the lion’s pose, which is always honoured by yogis. It causes the three locks to arise together and is the best of [all] postures. अथ भद्रासनम् । atha bhadrāsanam / Now, the friendly pose (bhadrāsana). 1.53–54 गुल्फौ च वृषणस्याधः सीवन्याः पार्श्वयोः क्षिपेत् । पार्श्वपादौ च पाणिभ्यां दृढं बद्ध्वा सुनिश्चलम् ॥* gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet / pārśvapādau ca pāṇibhyāṃ dṛḍhaṃ baddhvā suniścalam //* भद्रासनं भवेदेतत् सर्वव्याधिविषापहम् । गोरक्षासनमित्याहुरिदं वै सिद्धयोगिनः ॥ bhadrāsanaṃ bhaved etat sarvavyādhiviṣāpaham / gorakṣāsanam ity āhur idaṃ vai siddhayoginaḥ // [The yogi] should put both ankles at the sides of the perineal seam below the scrotum. By firmly and very steadily holding the sides of the feet with the hands, the friendly pose arises, which cures all diseases and poisons. Yogis of the Siddha tradition call it Gorakṣa’s pose (gorakṣāsana). 1.55 एवमासनबन्धेषु योगीन्द्रो विजितश्रमः । अथाभ्यसेन्नाडिशुद्धिं मुद्रादिपवनक्रियाम् ॥* evam āsanabandheṣu yogīndro vijitaśramaḥ / athābhyasen nāḍiśuddhiṃ mudrādipavanakriyām //* When the great yogi does not tire from adopting the āsanas in this way, he should practise the breath techniques with seals and so forth, from which purification of the channels arises. 1.56 आसनं कुम्भकं चित्रं मुद्राख्यं करणं तथा । अथ नादानुसन्धानमभ्यासानुक्रमो हठे ॥ āsanaṃ kumbhakaṃ citraṃ mudrākhyaṃ karaṇaṃ tathā / atha nādānusandhānam abhyāsānukramo haṭhe // Posture, manifold breath retention, the bodily technique called seal, then concentration on the internal sound is the sequence of practice in Haṭha. 1.57 ब्रह्मचारी मिताहारी योगी योगपरायणः । अब्दादूर्ध्वं भवेत्सिद्धो नात्र कार्या विचारणा ॥ brahmacārī mitāhārī yogī yogaparāyaṇaḥ / abdād ūrdhvaṃ bhavet siddho nātra kāryā vicāraṇā // Celibate, having a measured diet and devoted to yoga, the yogi becomes an adept after a year. No doubt about this should be entertained. 1.58 सुस्निग्धमधुराहारश्चतुर्थांशविवर्जितः । भुज्यते शिवसंप्रीत्यै मिताहारः स उच्यते ॥ susnigdhamadhurāhāraś caturthāṃśavivarjitaḥ / bhujyate śivasaṃprītyai mitāhāraḥ sa ucyate // When very unctuous and sweet food is eaten for love of Śiva, leaving a quarter [of the stomach] empty, that is called a measured diet. 1.59 कट्वम्लतीक्ष्णलवणोष्णहरीतशाक- सौवीरतैलतिलसर्षपमत्स्यमद्यम् । आजादिमांसदधितक्रकुलत्थकोल- पिण्याकहिङ्गुलशुनाद्यमपथ्यमाहुः ॥ kaṭvamlatīkṣṇalavaṇoṣṇaharītaśāka- sauvīratailatilasarṣapamatsyamadyam / ājādimāṃsadadhitakrakulatthakola- piṇyākahiṅgulaśunādyam apathyam āhuḥ // Pungent, sour, bitter, salty and hot foods, horseradish, sour gruel, [sesame] oil, sesame and mustard seeds, fish and intoxicating drink, flesh of goats and so forth, curds, diluted buttermilk, poor man’s pulse, jujube fruit, the leftover paste of oily seeds, asafoetida, garlic and the like: they say that [such food] is unwholesome. 1.60 भोजनमहितं विद्यात्पुनरप्युष्णीकृतं रूक्षम् । अतिलवणमम्लपृक्तं कदशनशाकोत्कटं दुष्टम् ॥ bhojanam ahitaṃ vidyāt punar apy uṣṇīkṛtaṃ rūkṣam / atilavaṇam amlapṛktaṃ kadaśanaśākotkaṭaṃ duṣṭam // One should know food to be unfit if it has been reheated, is dry, too salty or sour, contains an excess of leafy vegetables that are hard to chew, [or] is spoiled. तथा हि गोरक्षवचनम् ।* tathā hi gorakṣavacanam /* In the same vein there is a saying by Gorakṣa: 1.61 वर्जयेद्दुर्जनप्रान्तं वह्निस्त्रीपथसेवनम् । प्रातःस्नानोपवासादिकायक्लेशविधिं तथा ॥ varjayed durjanaprāntaṃ vahnistrīpathasevanam / prātaḥsnānopavāsādikāyakleśavidhiṃ tathā // One should avoid places near bad people, frequenting fire, women and roads, and observances which harm the body, such as early morning bathing and fasting. 1.62 गोधूमशालियवषष्टिकशोभनान्नं क्षीराज्यमण्डनवनीतसितामधूनि । शुण्ठीपटोलकफलादि च पञ्चशाकं मुद्गादि दिव्यमुदकं च यमीन्द्रपथ्यम् ॥* godhūmaśāliyavaṣaṣṭikaśobhanānnaṃ kṣīrājyamaṇḍanavanītasitāmadhūni / śuṇṭhīpaṭolakaphalādi ca pañcaśākaṃ mudgādi divyam udakaṃ ca yamīndrapathyam //* The pure grains that are wheat, rice, śāli rice, barley, sixty-day śāli rice; milk, ghee, cream, fresh butter, ground sugar and honey; dried ginger, fruit of the pointed gourd and so forth; the five vegetables; mung beans and so on; and rain water. [These] are wholesome for great ascetics. 1.63 मृष्टं सुमधुरं स्निग्धं गव्यं धातुप्रपोषणम् । मनोऽभिलषितं योग्यं योगी भोजनमाचरेत् ॥ mṛṣṭaṃ sumadhuraṃ snigdhaṃ gavyaṃ dhātuprapoṣaṇam / mano’bhilaṣitaṃ yogyaṃ yogī bhojanam ācaret // The yogi should eat food that is sweet, delicious, unctuous, contains cow products, nourishes the bodily constituents, is desired by the mind and is appropriate. 1.64 युवा वृद्धोऽतिवृद्धो वा व्याधितो दुर्बलोऽपि वा । अभ्यासात्सिद्धिमाप्नोति सर्वयोगेष्वतन्द्रितः ॥ yuvā vṛddho’tivṛddho vā vyādhito durbalo’pi vā / abhyāsāt siddhim āpnoti sarvayogeṣv atandritaḥ // Whether young, old, very old, sick or even weak, the diligent [yogi] succeeds in all yogas through practice. 1.65 पीठानि कुम्भकाश्चित्रा दिव्यानि करणानि च । सर्वोऽपि च हठाभ्यासो राजयोगफलावधि ॥ pīṭhāni kumbhakāś citrā divyāni karaṇāni ca / sarvo’pi ca haṭhābhyāso rājayogaphalāvadhi // The postures, various breath retentions, and heavenly techniques: the whole practice of Haṭha [is to be done] until Rājayoga results. HP 1 Colophon इति श्रीस्वात्मारामयोगीन्द्रविरचितायां हठप्रदीपिकायां प्रथमोपदेशः ॥ 1 ॥ iti śrīsvātmārāmayogīndraviracitāyāṃ haṭhapradīpikāyāṃ prathamopadeśaḥ // 1 // 2.1 अथासने दृढे योगी वशी हितमिताशनः । गुरूपदिष्टमार्गेण प्राणायामं समभ्यसेत् ॥* athāsane dṛḍhe yogī vaśī hitamitāśanaḥ / gurūpadiṣṭamārgeṇa prāṇāyāmaṃ samabhyaset //* Now, when [his] posture is steady, the disciplined yogi whose diet is good and measured should practise breath control in the way taught by [his] teacher. 2.2 चले वाते चलं सर्वं निश्चले दृढबन्धनम् । योगी स्थाणुत्वमाप्नोति ततो वायुनिबन्धनात् ॥ cale vāte calaṃ sarvaṃ niścale dṛḍhabandhanam / yogī sthāṇutvam āpnoti tato vāyunibandhanāt // When the wind is moving, everything moves [and] when it is still, [everything] is firmly fixed, so the yogi attains motionlessness through restraining the breath. 2.3 यावद्वायुः स्थितो देहे तावज्जीवितमुच्यते । मरणं तस्य निष्क्रान्तिस्ततो वायुं निबन्धयेत् ॥ yāvad vāyuḥ sthito dehe tāvaj jīvitam ucyate / maraṇaṃ tasya niṣkrāntis tato vāyuṃ nibandhayet // As long as breath is found in the body, there is said to be life. Its leaving is death, so one should restrain the breath. 2.4 मलाकुलासु नाडीषु मारुतो नैव मध्यगः । कथं स्यादुन्मनीभावः कायसिद्धिः कथं भवेत् ॥ malākulāsu nāḍīṣu māruto naiva madhyagaḥ / kathaṃ syād unmanībhāvaḥ kāyasiddhiḥ kathaṃ bhavet // When the channels are full of impurities, the breath does not go into the middle. How would the state beyond mind occur? How would perfection of the body arise? 2.5 शुद्धिमेति यदा सर्वं नाडीचक्रं मलाकुलम् । तदैव जायते योगी प्राणसंग्रहणे क्षमः ॥ śuddhim eti yadā sarvaṃ nāḍīcakraṃ malākulam / tadaiva jāyate yogī prāṇasaṃgrahaṇe kṣamaḥ // Only when the entire impure network of channels is cleansed is the yogi able to control the breath. 2.6 प्राणाभ्यासं ततः कुर्यान् नित्यं सात्त्विकया धिया । यथा सुषुम्णा सुस्वस्था मलाः शोषं प्रयान्ति च ॥ prāṇābhyāsaṃ tataḥ kuryān nityaṃ sāttvikayā dhiyā / yathā suṣumṇā susvasthā malāḥ śoṣaṃ prayānti ca // Therefore [the yogi] should regularly practise breath [retention] with a resolute mind, so that the Suṣumṇā is in good condition and the impurities dry up. 2.7 बद्धपद्मासनो योगी प्राणं चन्द्रेण पूरयेत् । धारयित्वा यथाशक्त्या पुनः सूर्येण रेचयेत् ॥ baddhapadmāsano yogī prāṇaṃ candreṇa pūrayet / dhārayitvā yathāśaktyā punaḥ sūryeṇa recayet // Seated in the lotus pose, the yogi should fill himself up with air via the moon [channel], hold it for as long as he can, then expel it through the sun [channel]. 2.8 प्राणं सूर्येण चाकृष्य पूरयेदुदरं शनैः । विधिवत्कुम्भकं कृत्वा पुनश्चन्द्रेण रेचयेत् ॥ prāṇaṃ sūryeṇa cākṛṣya pūrayed udaraṃ śanaiḥ / vidhivat kumbhakaṃ kṛtvā punaś candreṇa recayet // And, drawing the breath through the sun [channel], he should gradually fill the abdomen. Having performed the retention as prescribed, he should then exhale through the moon [channel]. 2.9 येन त्यजेत्तेन पूर्य धारयेदविरोधतः । रेचयेच्च ततोऽन्येन शनैरेव न वेगतः ॥ yena tyajet tena pūrya dhārayed avirodhataḥ / recayec ca tato’nyena śanair eva na vegataḥ // [The yogi] should inhale through the [channel] by which he has exhaled and hold [the breath] without discomfort. And then he should exhale through the other [channel] slowly, not quickly. 2.10 प्राणं चेदिडया पिबेन्नियमितं भूयोऽन्यया रेचयेत् पीत्वा पिङ्गलया समीरणमलं बद्ध्वा त्यजेद्वामया । सूर्याचन्द्रमसोरनेन विधिना बिम्बद्वयं ध्यायतां शुद्धा नाडिगणा भवन्ति यमिनां मासत्रयादूर्ध्वतः ॥ prāṇaṃ ced iḍayā piben niyamitaṃ bhūyo’nyayā recayet pītvā piṅgalayā samīraṇam alaṃ baddhvā tyajed vāmayā / sūryācandramasor anena vidhinā bimbadvayaṃ dhyāyatāṃ śuddhā nāḍigaṇā bhavanti yamināṃ māsatrayād ūrdhvataḥ // If [the yogi] breathes in through Iḍā, he should then exhale the restrained [breath] through the other [channel, i.e. Piṅgalā]. He should inhale through Piṅgalā, hold the breath sufficiently long and release it through the left [channel]. The channels of ascetics meditating on the two orbs of the sun and moon using this method are purified after three months. 2.11 प्रातर्मध्यंदिने सायमर्धरात्रे च कुम्भकान् । शनैरशीतिपर्यन्तं चतुर्वारं समभ्यसेत् ॥* prātar madhyaṃdine sāyam ardharātre ca kumbhakān / śanair aśītiparyantaṃ caturvāraṃ samabhyaset //* [The yogi] should gently practise [twenty] retentions four times [a day], at sunrise, midday, sunset and midnight, making a total of eighty. 2.12 कनीयसि भवेत्स्वेदः कम्पो भवति मध्यमे । उत्तिष्ठत्युत्तमे प्राणरोधे पद्मासने मुहुः ॥ kanīyasi bhavet svedaḥ kampo bhavati madhyame / uttiṣṭhaty uttame prāṇarodhe padmāsane muhuḥ // In the lesser cessation of the breath sweating arises, in the middle [cessation], shaking, and in the highest [the yogi] repeatedly rises up in the lotus pose. 2.13 जलेन श्रमजातेन गात्रमर्दनमाचरेत् । दृढता लघुता चापि तेन गात्रस्य जायते ॥ jalena śramajātena gātramardanam ācaret / dṛḍhatā laghutā cāpi tena gātrasya jāyate // [The yogi] should rub the limbs with the sweat produced through exertion. As a result the body becomes firm and lithe. 2.14 अभ्यासकाले प्रथमे शस्तं क्षीराज्यभोजनम् । ततोऽभ्यासे दृढीभूते न तादृङ्नियमग्रहः ॥ abhyāsakāle prathame śastaṃ kṣīrājyabhojanam / tato’bhyāse dṛḍhībhūte na tādṛṅniyamagrahaḥ // At the beginning of the practice, food with milk and ghee is recommended. After that, when the practice has become well established, there is no need to adopt such regulations. 2.15 यथा सिंहो गजो व्याघ्रो भवेद्वश्यः शनैः शनैः । तथैव सेवितो वायुर् अन्यथा हन्ति साधकम् ॥ yathā siṃho gajo vyāghro bhaved vaśyaḥ śanaiḥ śanaiḥ / tathaiva sevito vāyur anyathā hanti sādhakam // Just as a lion, an elephant [or] a tiger is tamed gradually, so the breath is cultivated [gradually], otherwise it kills the practitioner. 2.16 प्राणायामेन युक्तेन सर्वरोगक्षयो भवेत् । अयुक्ताभ्यासयोगेन सर्वरोगसमुद्भवः ॥ prāṇāyāmena yuktena sarvarogakṣayo bhavet / ayuktābhyāsayogena sarvarogasamudbhavaḥ // All diseases are destroyed by correct prāṇāyāma. As a result of incorrect practice any disease may arise. 2.17 हिक्का श्वासश्च कासश्च शिरःकर्णाक्षिवेदनाः । भवन्ति विविधा दोषाः पवनस्य व्यतिक्रमात् ॥ hikkā śvāsaś ca kāsaś ca śiraḥkarṇākṣivedanāḥ / bhavanti vividhā doṣāḥ pavanasya vyatikramāt // Hiccups, wheezing, cough, pains in the head, ears and eyes: various diseases arise as a result of the breath going awry. 2.18 युक्तं युक्तं त्यजेद्वायुं युक्तं युक्तं च पूरयेत् । युक्तं युक्तं च बध्नीयाद् एवं शुद्धिमवाप्नुयात् ॥ yuktaṃ yuktaṃ tyajed vāyuṃ yuktaṃ yuktaṃ ca pūrayet / yuktaṃ yuktaṃ ca badhnīyād evaṃ śuddhim avāpnuyāt // [The yogi] should exhale correctly, inhale correctly and hold the breath correctly. [His channels] thus become purified. 2.19 यदा तु नाडीशुद्धिः स्यात्तदा चिह्नानि बाह्यतः । कायस्य कृशता कान्तिस्तथा जायेत निश्चितम् ॥ yadā tu nāḍīśuddhiḥ syāt tadā cihnāni bāhyataḥ / kāyasya kṛśatā kāntis tathā jāyeta niścitam // When the channels are pure, signs occur externally. Leanness and lustre of the body are certain to arise. 2.20 यथेष्टं धारणं वायोर् अनलस्य प्रदीपनम् । नादाभिव्यक्तिरारोग्यं जायते नाडिशोधनात् ॥ yatheṣṭaṃ dhāraṇaṃ vāyor analasya pradīpanam / nādābhivyaktir ārogyaṃ jāyate nāḍiśodhanāt // The ability to hold the breath as long as one desires, stimulation of the [digestive] fire, manifestation of the inner sound [and] freedom from disease occur as a result of purifying the channels. 2.21 मेदःश्लेष्माधिकः पूर्वं षट्कर्माणि समाचरेत् । अन्यस्तु नाचरेत्तानि दोषाणां समभावतः ॥ medaḥśleṣmādhikaḥ pūrvaṃ ṣaṭ karmāṇi samācaret / anyas tu nācaret tāni doṣāṇāṃ samabhāvataḥ // A person who has an excess of fat and phlegm should first practise the six therapeutic interventions, but anyone else, because their humours are in balance, should not practise them. 2.22 धौती र्बस्तिर्नितिश्चैव त्राटकं लौलिकं तथा । कपालभातिश्चैतानि षट्कर्माणि प्रचक्षते ॥ dhautī r bastir nitiś caiva trāṭakaṃ laulikaṃ tathā / kapālabhātiś caitāni ṣaṭ karmāṇi pracakṣate // Dhautī, basti, nīti, trāṭaka, laulī and kapālabhāti: these are said to be the six [therapeutic] techniques. 2.23 कर्मषट्कमिदं गोप्यं घटशोधनकारकम् । विचित्रगुणसंधायि पूज्यते योगिपुंगवैः ॥ karmaṣaṭkam idaṃ gopyaṃ ghaṭaśodhanakārakam / vicitraguṇasaṃdhāyi pūjyate yogipuṃgavaiḥ // This set of six techniques should be kept secret. Bringing about purification of the body [and] bestowing various good qualities, it is worshipped by the best yogis. तत्र धौती । tatra dhautī / Among them is dhautī: 2.24 चतुरङ्गुलविस्तारं सिक्तं वस्त्रं शनैर्ग्रसेत् । ततः प्रत्याहरेच्चैतदुखालं धौतिकर्म तत् ॥* caturaṅgulavistāraṃ siktaṃ vastraṃ śanair graset / tataḥ pratyāharec caitad ukhālaṃ dhautikarma tat //* [The yogi] should slowly swallow a moistened cloth four finger-breadths in width and then draw it out. This ejection [of it] from the mouth is the dhautī technique. 2.25 कासश्वासप्लीहकुष्ठं कफरोगाश्च विंशतिः । धौतीकर्मप्रभावेन धावन्त्येव न संशयः ॥ kāsaśvāsaplīhakuṣṭhaṃ kapharogāś ca viṃśatiḥ / dhautīkarmaprabhāvena dhāvanty eva na saṃśayaḥ // Coughing, wheezing, splenitis and skin diseases, as well as the twenty phlegmatic diseases, are sure to flee through the power of the dhautī technique. अथ बस्तिकर्म । atha bastikarma / Now the basti technique. 2.26 नाभिदघ्ने जले पायुन्यस्तनालोत्कटासनः । आधाराकुञ्चनं कुर्यात् पखालं बस्तिकर्म तत् ॥ nābhidaghne jale pāyunyastanālotkaṭāsanaḥ / ādhārākuñcanaṃ kuryāt pakhālaṃ bastikarma tat // Squatting in water up to the navel with a reed inserted in the anus, [the yogi] should contract the perineal region. The [resultant] flushing is the basti technique. 2.27 गुल्मप्लीहोदरं चापि वातपित्तकफोद्भवाः । बस्तिकर्मप्रभावेन वार्यन्ते सकलामयाः ॥ gulmaplīhodaraṃ cāpi vātapittakaphodbhavāḥ / bastikarmaprabhāvena vāryante sakalāmayāḥ // By the power of the basti technique, swelling, splenitis, stomach disorders and all diseases arising from wind, bile and phlegm are removed. 2.28 धात्विन्द्रियान्तःकरणप्रसादं दद्याच्च कान्तिं दहनप्रदीप्तिम् । अशेषदोषोपचयं निहन्या- दभ्यस्यमानं जलबस्तिकर्म ॥ dhātvindriyāntaḥkaraṇaprasādaṃ dadyāc ca kāntiṃ dahanapradīptim / aśeṣadoṣopacayaṃ nihanyā- d abhyasyamānaṃ jalabastikarma // When practised repeatedly, the water basti technique bestows purity of the bodily constituents, senses and mind, radiance, [and] stimulation of the digestive fire, and removes [excessive] accumulation of all humours. 2.29 उदरगतपदार्थमुद्वमन्ती पवनमपानमुदीर्य कण्ठनाले । क्रमपरिचयवश्यवायुमार्गा- द्गजकरणीति निगद्यते हठज्ञैः ॥ udaragatapadārtham udvamantī pavanam apānam udīrya kaṇṭhanāle / kramaparicayavaśyavāyumārgā- d gajakaraṇīti nigadyate haṭhajñaiḥ // Raising the apāna wind into the throat and ejecting the contents of the stomach from the oesophagus, which has been brought under control by cumulative practice, is called the elephant technique (gajakaraṇī) by experts in Haṭha. अथ नीतिः । atha nītiḥ / Now nīti. 2.30 सूत्रं वितस्तिसुस्तब्धं नासानाले प्रवेशयेत् । मुखान्निर्गमयेच्चैषा नीतिः सिद्धैर्निगद्यते ॥ sūtraṃ vitastisustabdhaṃ nāsānāle praveśayet / mukhān nirgamayec caiṣā nītiḥ siddhair nigadyate // [The yogi] should insert a thread that has been stiffened for one handspan [in length] into the nasal passage and take it out through the mouth. This is called nīti by the Siddhas. 2.31 कपालशोधनी चैव दिव्यदृष्टिप्रदायिनी । जत्रूर्ध्वजातरोगौघं जयत्याशु सती नितिः ॥ kapālaśodhanī caiva divyadṛṣṭipradāyinī / jatrūrdhvajātarogaughaṃ jayaty āśu satī nitiḥ // The excellent niti [technique] purifies the skull, bestows divine sight and quickly cures a multitude of diseases that arise above the collarbone. अथ त्राटकम् । atha trāṭakam / Now trāṭaka: 2.32 निरीक्षेन्निश्चलदृशा सूक्ष्मलक्ष्यं समाहितः । अश्रुसंपातपर्यन्तमाचार्यैस्त्राटकं मतम् ॥ nirīkṣen niścaladṛśā sūkṣmalakṣyaṃ samāhitaḥ / aśrusaṃpātaparyantam ācāryais trāṭakaṃ matam // Concentrating, [the yogi] should look at a small focal point with his gaze fixed until tears fall. Teachers consider this to be [called] trāṭaka. 2.33 मोटकं नेत्ररोगाणां तन्द्रादीनां कपाटकम् । यत्नतस्त्राटकं गोप्यं यथा हाटकपेटकम् ॥ moṭakaṃ netrarogāṇāṃ tandrādīnāṃ kapāṭakam / yatnatas trāṭakaṃ gopyaṃ yathā hāṭakapeṭakam // The destroyer of eye diseases and the door [shutting out] sloth and so forth, trāṭaka should be carefully kept secret, like a chest of gold. अथ लौली । atha laulī / Now laulī: 2.34 अमन्दावर्तवेगेन तुन्दं सव्यापसव्यतः । नतांसो भ्रमयेदेषा लौली गौडैः प्रशस्यते ॥ amandāvartavegena tundaṃ savyāpasavyataḥ / natāṃso bhramayed eṣā laulī gauḍaiḥ praśasyate // With the shoulders lowered, [the yogi] should rotate the stomach to the left and right with the speed of a rapid whirlpool. This is called laulī by people from Gauḍa. 2.35 तुन्दाग्निसंदीपनपाचनादि- संधायिकानन्दकरी सदैव । अशेषदोषामयशोषणी च हठक्रियामौलिरियं च लौली ॥* tundāgnisaṃdīpanapācanādi- saṃdhāyikānandakarī sadaiva / aśeṣadoṣāmayaśoṣaṇī ca haṭhakriyāmaulir iyaṃ ca laulī //* Laulī brings about stimulation of the fire in the stomach, [good] digestion and so forth, always brings bliss, and makes all humoural disorders and diseases disappear. This laulī is the best of all Haṭha techniques. अथ कपालभातिः । atha kapālabhātiḥ / Now kapālabhāti: 2.36 भस्त्रावल्लोहकारस्य रेचपूरौ सुसंभ्रमौ । कपालभातिर्विख्याता कफदोषविशोषिणी ॥ bhastrāval lohakārasya recapūrau susaṃbhramau / kapālabhātir vikhyātā kaphadoṣaviśoṣiṇī // Very rapid inhalation and exhalation like the bellows of a blacksmith is called kapālabhāti, the skull bellows. It dries up imbalances of phlegm. 2.37 षट्कर्मभिर्गतस्थौल्यकफमेदोमलादिकः । प्राणायामं ततः कुर्याद् अनायासेन सिध्यति ॥ ṣaṭkarmabhir gatasthaulyakaphamedomalādikaḥ / prāṇāyāmaṃ tataḥ kuryād anāyāsena sidhyati // The person whose excess weight, phlegm, fat, impurities and the like have been removed by the six techniques should then perform breath-control. It is perfected without effort. 2.38 प्राणायामैरेव सर्वे प्रशुष्यन्ति मला इति । आचार्याणां तु केषांचिदन्यत्कर्म न संमतम् ॥ prāṇāyāmair eva sarve praśuṣyanti malā iti / ācāryāṇāṃ tu keṣāṃcid anyat karma na saṃmatam // Some teachers say that all impurities are dried up by means of breath-controls alone and do not recommend any other practice. 2.39 ब्रह्मादयोऽपि त्रिदशाः पवनाभ्यासतत्पराः । अभूवन्नन्तकभयात् तस्मात्पवनमभ्यसेत् ॥ brahmādayo’pi tridaśāḥ pavanābhyāsatatparāḥ / abhūvann antakabhayāt tasmāt pavanam abhyaset // Even Brahmā and the other gods became devoted to breath practice through fear of death, so one should perform breath practice. 2.40 यावद्बद्धो मरुद्देहे यावच्चित्तं निराश्रयम् । यावद्वीक्षा भ्रुवोर्मध्ये तावत्कालभयं कुतः ॥ yāvad baddho marud dehe yāvac cittaṃ nirāśrayam / yāvad vīkṣā bhruvor madhye tāvat kālabhayaṃ kutaḥ // So long as the breath is bound in the body, so long as the mind is without support, so long as the gaze is on the middle of the brow, where is the fear of death? 2.41 विधिवत्प्राणसंयामैर्नाडीचक्रे विशोधिते । सुषुम्णावदनं भित्त्वा सुखाद्विशति मारुतः ॥ vidhivat prāṇasaṃyāmair nāḍīcakre viśodhite / suṣumṇāvadanaṃ bhittvā sukhād viśati mārutaḥ // When the network of channels has been purified by breath-controls as prescribed, the breath pierces the mouth of Suṣumṇā and enters it with ease. 2.42 मारुते मध्यसंचारे मनःस्थैर्यं प्रजायते । यो मनःसुस्थिरीभावः सैवावस्था मनोन्मनी ॥ mārute madhyasaṃcāre manaḥsthairyaṃ prajāyate / yo manaḥsusthirībhāvaḥ saivāvasthā manonmanī // When the breath moves in the middle, stillness of the mind arises. The mind’s becoming very still is the ‘mind beyond mind’ (manonmanī) state. 2.43 तत्सिद्धये विधानज्ञश्चित्रान्कुर्वीत कुम्भकान् । विचित्रकुम्भकाभ्यासाद्विचित्रां सिद्धिमाप्नुयात् ॥ tatsiddhaye vidhānajñaś citrān kurvīta kumbhakān / vicitrakumbhakābhyāsād vicitrāṃ siddhim āpnuyāt // In order to achieve that, he who knows [their] methods should perform various retentions. As a result of the practice of the various retentions, he obtains various results. 2.44 सूर्यभेदनमुज्जायी तथा सीत्का च शीतली । भस्त्रिका भ्रमरी मूर्छा केवलश्चाष्ट कुम्भकाः ॥ sūryabhedanam ujjāyī tathā sītkā ca śītalī / bhastrikā bhramarī mūrchā kevalaś cāṣṭa kumbhakāḥ // Sūryabhedana, ujjāyī, sītkā, śītalī, bhastrikā, bhramarī, mūrchā and kevala: these are the eight kumbhakas. 2.45 पूरकान्ते तु कर्तव्यो बन्धो जालन्धराभिधः । कुम्भकान्ते रेचकादौ कर्तव्यस्तूड्डियाणकः ॥ pūrakānte tu kartavyo bandho jālandharābhidhaḥ / kumbhakānte recakādau kartavyas tūḍḍiyāṇakaḥ // At the end of the inhalation, the lock called jālandhara is to be performed, while at the end of the retention and beginning of the exhalation, uḍḍiyāṇa is to be performed. 2.46 अधस्तात्कुञ्चनेनाशु कण्ठसंकोचने कृते । मध्ये पश्चिमताणेन स्यात्प्राणो ब्रह्मनाडिगः ॥ adhastāt kuñcanenāśu kaṇṭhasaṃkocane kṛte / madhye paścimatāṇena syāt prāṇo brahmanāḍigaḥ // By quickly contracting the lower region when the throat has been constricted and stretching back the middle [of the body] the breath goes into the channel of Brahman. 2.47 अपानमूर्ध्वमुत्थाप्य प्राणं कण्ठादधो नयेत् । योगी जराविमुक्तः सन् षोडशो वयसा भवेत् ॥ apānam ūrdhvam utthāpya prāṇaṃ kaṇṭhād adho nayet / yogī jarāvimuktaḥ san ṣoḍaśo vayasā bhavet // The yogi should raise up apānavāyu and lead prāṇa down from the throat. Freed from ageing, he becomes sixteen years old. तत्र सूर्यभेदनम् । tatra sūryabhedanam / Of these [breath retentions], piercing the sun [is now taught]: 2.48 आसने सुखदे योगी बद्ध्वा वज्रासनं ततः । दक्षनाड्या समाकृष्य बहिःस्थं पवनं शनैः ॥ āsane sukhade yogī baddhvā vajrāsanaṃ tataḥ / dakṣanāḍyā samākṛṣya bahiḥsthaṃ pavanaṃ śanaiḥ // 2.49 आ केशाग्रान्नखाग्राच्च निरोधावधि कुम्भयेत् । ततः शनैः सव्यनाड्या रेचयेत्पवनं सुधीः ॥ ā keśāgrān nakhāgrāc ca nirodhāvadhi kumbhayet / tataḥ śanaiḥ savyanāḍyā recayet pavanaṃ sudhīḥ // The yogi should sit in vajrāsana on a comfortable mat, then slowly draw in external air through the right nostril, and hold the breath as far as the tips of the hair and nails until cessation [of the breath]. The wise man should then exhale the breath slowly through the left nostril. 2.50 कपालशोधनं वातदोषघ्नं कृमिदोषहम् । पुनः पुनरिदं कार्यं सूर्यभेदमुदाहृतम् ॥ kapālaśodhanaṃ vātadoṣaghnaṃ kṛmidoṣaham / punaḥ punar idaṃ kāryaṃ sūryabhedam udāhṛtam // This purifies the skull, cures [imbalances] of the wind humour [and] gets rid of diseases caused by worms [so] should be done repeatedly. It is called the piercing of the sun. अथोज्जायी । athojjāyī / Now ujjāyī: 2.51 मुखं संयम्य नाडीभ्याम् आकृष्य पवनं शनैः । यथा लगति कण्ठात्तु हृदयावधि सस्वनम् ॥ mukhaṃ saṃyamya nāḍībhyām ākṛṣya pavanaṃ śanaiḥ / yathā lagati kaṇṭhāt tu hṛdayāvadhi sasvanam // [The yogi] should close the mouth and gradually draw in the breath through the nostrils so that it comes into contact [with the region] from the throat to the chest and makes a sound. 2.52 पूर्ववत्कुम्भयेत्प्राणं रेचयेदिडया ततः । श्लेष्मदोषहरं कण्ठे देहानलविवर्धनम् ॥ pūrvavat kumbhayet prāṇaṃ recayed iḍayā tataḥ / śleṣmadoṣaharaṃ kaṇṭhe dehānalavivardhanam // As before, he should hold the breath and then exhale through Iḍā. [Because] it cures disorders caused by phlegm in the throat and increases the body’s fire, [ldots ] 2.53 †नाडीजलोदरा†धातुगतदोषविनाशनम् । गच्छतस्तिष्ठतः कार्यमुज्जाय्याख्यं तु कुम्भकम् ॥ †nāḍījalodarā†dhātugatadoṣavināśanam / gacchatas tiṣṭhataḥ kāryam ujjāyyākhyaṃ tu kumbhakam // [and] cures diseases in the channels, fluids, stomach, and as far as all the bodily constituents, the retention called ujjāyī should be done when [the yogi] is moving or remaining still. अथ सीत्का । atha sītkā / Now sītkā: 2.54 सीत्कां दद्यात्सदा वक्त्रे घ्राणे चैव विजृम्भिकाम् । एवमभ्यासयोगेन कामदेवो द्वितीयकः ॥ sītkāṃ dadyāt sadā vaktre ghrāṇe caiva vijṛmbhikām / evam abhyāsayogena kāmadevo dvitīyakaḥ // [The yogi] should continuously make sīt sound in the mouth and flare his nostrils. By practising in this way he becomes a second god of love. 2.55 योगिनीचक्रसामान्यः सृष्टिसंहारकारकः । न क्षुधा न तृषा निद्रा नैवालस्यं प्रजायते ॥ yoginīcakrasāmānyaḥ sṛṣṭisaṃhārakārakaḥ / na kṣudhā na tṛṣā nidrā naivālasyaṃ prajāyate // He joins the circle of yoginīs and brings about creation and destruction. Neither hunger nor thirst [nor] sleep nor indolence arise. 2.56 भवेत्स्वच्छन्ददेहश्च सर्वोपद्रववर्जितः । अनेन विधिना सत्यं योगीन्द्रो भुविमण्डले ॥ bhavet svacchandadehaś ca sarvopadravavarjitaḥ / anena vidhinā satyaṃ yogīndro bhuvimaṇḍale // His body is as he wishes, and he is free from all misfortune. By means of this technique, he truly becomes a lord of yogis in the world. एवमेव उक्तं च ।* evam eva uktaṃ ca /* And the very same has been taught [as follows]: 2.57 रसनातालुमूलेन यः प्राणं सततं पिबेत् । अब्दार्धेन भवेत्तस्य सर्वरोगपरिक्षयः ॥ rasanātālumūlena yaḥ prāṇaṃ satataṃ pibet / abdārdhena bhavet tasya sarvarogaparikṣayaḥ // He who continuously takes in the breath through the tongue and the root of the palate has all his diseases cured in half a year. अथ शीतली । atha śītalī / Now śītalī: 2.58 जिह्वया वायुमाकृष्य पूर्ववत्कुम्भनादनु । शनैस्तु घ्राणरन्ध्राभ्यां रेचयेदनिलं सुधीः ॥ jihvayā vāyum ākṛṣya pūrvavat kumbhanād anu / śanais tu ghrāṇarandhrābhyāṃ recayed anilaṃ sudhīḥ // The wise man should draw in air through the tongue and after retaining the breath as before gradually exhale through the nostrils. 2.59 गुल्मप्लीहादिकान्दोषान् ज्वरं पित्तं क्षुधां तृषाम् । विषाणि शीतली नाम कुम्भकोऽयं निहन्ति च ॥ gulmaplīhādikān doṣān jvaraṃ pittaṃ kṣudhāṃ tṛṣām / viṣāṇi śītalī nāma kumbhako’yaṃ nihanti ca // This retention called śītalī cures diseases such as swelling and enlargement of the spleen, fever, [excess] bile, hunger and thirst. अथ भस्त्रिका । atha bhastrikā / Now bhastrikā: 2.60 ऊर्वोरुपरि चेद्धत्ते उभे पादतले तथा । पद्मासनं भवेत्सम्यक् सर्वपापप्रणाशनम् ॥ ūrvor upari ced dhatte ubhe pādatale tathā / padmāsanaṃ bhavet samyak sarvapāpapraṇāśanam // If [the yogi] places the soles of both feet on the thighs, the lotus pose, which destroys all bad deeds, duly arises. 2.61 सम्यक्पद्मासनं बद्ध्वा समग्रीवोदरः सुधीः । मुखं संयम्य यत्नेन प्राणं घ्राणेन रेचयेत् ॥* samyak padmāsanaṃ baddhvā samagrīvodaraḥ sudhīḥ / mukhaṃ saṃyamya yatnena prāṇaṃ ghrāṇena recayet //* Having correctly adopted the lotus pose, with his neck and torso straight the wise man should close the mouth and forcefully exhale the breath through the nose [ldots ] 2.62 यथा लगति हृत्कण्ठकपाले श्वसनं ततः । वेगेन पूरयेत्किंचित् हृत्पद्मावधि मारुतम् ॥ yathā lagati hṛtkaṇṭhakapāle śvasanaṃ tataḥ / vegena pūrayet kiṃcit hṛtpadmāvadhi mārutam // [ldots ] in such a way that the breath comes into contact with the chest, throat, and skull. He should then quickly inhale a small amount of breath as far as the heart lotus. 2.63 पुनर्विरेचयेत्तद्वत्पूरयेच्च पुनः पुनः । यथैव लोहकाराणां भस्त्रा वेगेन चाल्यते ॥ punar virecayet tadvat pūrayec ca punaḥ punaḥ / yathaiva lohakārāṇāṃ bhastrā vegena cālyate // He should then exhale and inhale in this way over and over again. In the very same way as blacksmiths’ bellows (bhastrā) are operated forcefully, [...] 2.64 तथैव स्वशरीरस्थं चालयेत्पवनं धिया । यदा श्रमो भवेद्देहे तदा सूर्येण पूरयेत् ॥ tathaiva svaśarīrasthaṃ cālayet pavanaṃ dhiyā / yadā śramo bhaved dehe tadā sūryeṇa pūrayet // [... the yogi] should attentively move the breath in his body. When fatigue arises in the body he should inhale through the sun [channel] [ldots ] 2.65 यथोदरं भवेत्पूर्णं पवनेन तथा लघु । धारयेन्नासिकां मध्यातर्जनीभ्यां विना दृढम् ॥ yathodaraṃ bhavet pūrṇaṃ pavanena tathā laghu / dhārayen nāsikāṃ madhyātarjanībhyāṃ vinā dṛḍham // [ldots ] in such a way that the abdomen is filled by the breath, and hold the nose quickly [and] firmly without using the middle and index fingers. 2.66 कुम्भकं पूर्ववत्कृत्वा रेचयेदिडयानिलम् । वातपित्तश्लेष्महरं शरीराग्निविवर्धनम् ॥ kumbhakaṃ pūrvavat kṛtvā recayed iḍayānilam / vātapittaśleṣmaharaṃ śarīrāgnivivardhanam // [The yogi] should hold the breath as before then exhale through Iḍā. [Because] it removes [imbalances] in wind, bile and phlegm, increases the body’s fire, [...] 2.67 कुण्डलीबोधकं वक्रभावघ्नं सुखदं शुभम् । ब्रह्मनाडीमुखे संस्थकफाद्यर्गलनाशनम् ॥ kuṇḍalībodhakaṃ vakrabhāvaghnaṃ sukhadaṃ śubham / brahmanāḍīmukhe saṃsthakaphādyargalanāśanam // [ldots ] awakens Kuṇḍalinī, stops her from being coiled, bestows happiness, is auspicious, and destroys the blockage of phlegm etc., situated at the mouth of the central channel,[...] 2.68 गुणत्रयसमुद्भूतग्रन्थित्रयविभेदकम् । विशेषेणैव कर्तव्यं भस्त्राख्यं कुम्भकं त्विदम् ॥ guṇatrayasamudbhūtagranthitrayavibhedakam / viśeṣeṇaiva kartavyaṃ bhastrākhyaṃ kumbhakaṃ tv idam // [ldots and] pierces the three knots that have arisen from the three guṇas, it is particularly important to perform this retention called ‘the bellows’ (bhastrā). अथ भ्रमरी । atha bhramarī / Now bhramarī: 2.69 वेगोद्घोषं पूरकं भृङ्गनादं भृङ्गीनादं रेचकं मन्दमन्दम् । योगीन्द्राणामेवमभ्यासयोगा- च्चित्ते जाता काचिदानन्दमूर्छा ॥ vegodghoṣaṃ pūrakaṃ bhṛṅganādaṃ bhṛṅgīnādaṃ recakaṃ mandamandam / yogīndrāṇām evam abhyāsayogā- c citte jātā kācid ānandamūrchā // Forcibly loud inhalation with the sound of a male bee; very slow exhalation with the sound of a female bee: as a result of practising thus, there arises in the minds of the best yogis a certain blissful stupefaction. अथ मूर्छा । atha mūrchā / Now mūrchā: 2.70 पूरकान्ते गाढतरं बद्ध्वा जालन्धरं शनैः । रेचयेन्मूर्छनाख्येयं मनोमूर्छा सुखप्रदा ॥ pūrakānte gāḍhataraṃ baddhvā jālandharaṃ śanaiḥ / recayen mūrchanākhyeyaṃ manomūrchā sukhapradā // At the end of inhalation [the yogi] should tightly apply the jālandhara [lock] and exhale slowly. This loss of consciousness, which is called mūrchanā, gives pleasure. 2.71 अन्तःप्रवर्तितोद्गारमारुतापूरितोदरः । पयस्यगाधेऽपि सुखात् प्लवते पद्मपत्रवत् ॥ antaḥpravartitodgāramārutāpūritodaraḥ / payasy agādhe’pi sukhāt plavate padmapatravat // With his abdomen completely filled with the wind of eructation, which has been turned inwards, [the yogi] floats easily even in deep water, like a lotus leaf. इति प्लावनीकुम्भकम् । iti plāvanīkumbhakam / अथ केवलकुम्भकम् । atha kevalakumbhakam / Now kevalakumbhaka: 2.72 प्राणायामस्त्रिधा प्रोक्तो रेचपूरककुम्भकैः । सहितः केवलश्चेति कुम्भको द्विविधो मतः ॥ prāṇāyāmas tridhā prokto recapūrakakumbhakaiḥ / sahitaḥ kevalaś ceti kumbhako dvividho mataḥ // Breath control is said to be threefold, with exhalation, inhalation, and retention. Retention is considered to be twofold: sahita and kevala. 2.73 रेच्य चापूर्य यः कार्यः स वै सहितकुम्भकः । यावत्केवलसिद्धिः स्यात्तावत्सहितमभ्यसेत् ॥ recya cāpūrya yaḥ kāryaḥ sa vai sahitakumbhakaḥ / yāvat kevalasiddhiḥ syāt tāvat sahitam abhyaset // The [breath retention] which is done with exhalation and inhalation is the sahita [breath retention]. [The yogi] should practice sahita until kevala is perfected. 2.74 रेचकं पूरकं मुक्त्वा सुखं यद्वायुधारणम् । प्राणायामोऽयमित्युक्तः स वै केवलकुम्भकः ॥ recakaṃ pūrakaṃ muktvā sukhaṃ yad vāyudhāraṇam / prāṇāyāmo’yam ity uktaḥ sa vai kevalakumbhakaḥ // Holding the breath comfortably without exhalation and inhalation is kevalakumbhaka. This is said to be [the true] breath control. 2.75 केवले कुम्भके सिद्धे रेचपूरकवर्जिते । न तस्य दुर्लभं किंचित् त्रिषु लोकेषु विद्यते ॥ kevale kumbhake siddhe recapūrakavarjite / na tasya durlabhaṃ kiṃcit triṣu lokeṣu vidyate // When breath retention is mastered on its own, without exhalation and inhalation, nothing in the three worlds is impossible for [the yogi]. 2.76 शक्तः केवलकुम्भेन यथेष्टं वायुधारणम् । राजयोगपदं चैव लभते नात्र संशयः ॥ śaktaḥ kevalakumbhena yatheṣṭaṃ vāyudhāraṇam / rājayogapadaṃ caiva labhate nātra saṃśayaḥ // He who is capable of kevalakumbhaka undoubtedly attains [the ability to] hold the breath as long as he wants and the state of Rājayoga. 2.77 हठं विना राजयोगो राजयोगं विना हठः । न सिध्यति ततो युग्ममा निष्पत्तेः समभ्यसेत् ॥ haṭhaṃ vinā rājayogo rājayogaṃ vinā haṭhaḥ / na sidhyati tato yugmam ā niṣpatteḥ samabhyaset // Rājayoga does not succeed without Haṭha nor Haṭha without Rājayoga so one should practise them both together until [the] niṣpatti [stage]. 2.78 कुम्भितप्राणरेचान्ते कुर्याच्चित्तं निराश्रयम् । एवमभ्यासयोगेन राजयोगपदं व्रजेत् ॥* kumbhitaprāṇarecānte kuryāc cittaṃ nirāśrayam / evam abhyāsayogena rājayogapadaṃ vrajet //* At the end of exhaling the retained breath, [the yogi] should make the mind supportless. By practising in this way he reaches the state of Rājayoga. 2.79 कुम्भकात्कुण्डलीबोधः कुण्डलीबोधतो भवेत् । अनर्गला सुषुम्णा च हठसिद्धिश्च जायते ॥ kumbhakāt kuṇḍalībodhaḥ kuṇḍalībodhato bhavet / anargalā suṣumṇā ca haṭhasiddhiś ca jāyate // As a result of retaining the breath, Kuṇḍalinī awakens; as a result of the awakening of Kuṇḍalinī, Suṣumṇā becomes free of blockages and success in Haṭha arises. 2.80 वपुःकृशत्वं वदने प्रसन्नता नादस्फुटत्वं नयने च निर्मले । आरोग्यता बिन्दुजयोऽग्निदीपनं नाडीषु शुद्धिर्हठसिद्धिलक्षणम् ॥ vapuḥkṛśatvaṃ vadane prasannatā nādasphuṭatvaṃ nayane ca nirmale / ārogyatā bindujayo’gnidīpanaṃ nāḍīṣu śuddhir haṭhasiddhilakṣaṇam // Thinness of the body, clear complexion, clarity of the inner sound, bright eyes, freedom from disease, mastery of semen, stimulation of the [body’s] fire and purification of the channels are the signs of success in Haṭha. HP 2 Colophon इति श्रीस्वात्मारामयोगीन्द्रविरचितायां हठप्रदीपिकायां द्वितीयोपदेशः ॥ 2 ॥ iti śrīsvātmārāmayogīndraviracitāyāṃ haṭhapradīpikāyāṃ dvitīyopadeśaḥ // 2 // 3.1 सशैलवनधात्रीणां यथाधारोऽहिनायकः । सर्वेषां योगतन्त्राणां तथाधारो हि कुण्डली ॥ saśailavanadhātrīṇāṃ yathādhāro’hināyakaḥ / sarveṣāṃ yogatantrāṇāṃ tathādhāro hi kuṇḍalī // Just as the lord of snakes is the foundation of the regions of the earth along with their mountains and forests, so Kuṇḍalinī is the foundation of all systems of yoga. 3.2 सुप्ता गुरुप्रसादेन यदा जागर्ति कुण्डली । तदा सर्वाणि पद्मानि भिद्यन्ते ग्रन्थयोऽपि च ॥ suptā guruprasādena yadā jāgarti kuṇḍalī / tadā sarvāṇi padmāni bhidyante granthayo’pi ca // When the sleeping Kuṇḍalinī awakens through the favour of the guru, then all the lotuses are pierced, and the knots too, [...] 3.3 प्राणस्य शून्यपदवी तदा राजपथायते । तदा चित्तं निरालम्बं तदा कालस्य वञ्चनम् ॥ prāṇasya śūnyapadavī tadā rājapathāyate / tadā cittaṃ nirālambaṃ tadā kālasya vañcanam // [...] the empty pathway becomes the royal highway for prāṇa, the mind becomes free of support, and death is cheated. शून्यपदवीति किम् । śūnyapadavīti kim / What is “the empty pathway”? 3.4 सुषुम्णा शून्यपदवी ब्रह्मरन्ध्रमहापथः । श्मशानं शाम्भवी मध्यमार्गश्चेत्येकवाचकाः ॥ suṣumṇā śūnyapadavī brahmarandhramahāpathaḥ / śmaśānaṃ śāmbhavī madhyamārgaś cety ekavācakāḥ // Suṣumṇā, the empty pathway, the great path to the aperture of Brahman, the cremation ground, Śāmbhavī, and the middle path are synonyms. 3.5 तस्मात्सर्वप्रयत्नेन प्रबोधयितुमीश्वरीम् । ब्रह्मद्वारमुखे सुप्तां मुद्राभ्यासं समाचरेत् ॥ tasmāt sarvaprayatnena prabodhayitum īśvarīm / brahmadvāramukhe suptāṃ mudrābhyāsaṃ samācaret // Therefore, in order to do his utmost to awaken the goddess sleeping in front of the doorway of Brahman, [the yogi] should undertake the practice of mudrā. 3.6 महामुद्रा महाबन्धो महावेधश्च खेचरी । उड्डीयाणं मूलबन्धस्ततो जालन्धराभिधः ॥ mahāmudrā mahābandho mahāvedhaś ca khecarī / uḍḍīyāṇaṃ mūlabandhas tato jālandharābhidhaḥ // The great seal, the great lock, the great piercing, the sky-roving [seal], the uḍḍiyāṇa [lock], the root lock, then [the lock] called jālandhara, [...] 3.7 करणी विपरीताख्या वज्रोली शक्तिचालनम् । इदं मुद्रादिदशकं जरामरणनाशनम् ॥ karaṇī viparītākhyā vajrolī śakticālanam / idaṃ mudrādidaśakaṃ jarāmaraṇanāśanam // [ldots ] the bodily position called inverted, vajrolī [and] the moving of the goddess: this group of ten mudrās and other [practices] destroys old age and death. 3.8 आदिनाथोदितं दिव्यम् अष्टैश्वर्यप्रदायकम् । वल्लभं सर्वसिद्धानां दुर्लभं मरुतामपि ॥ ādināthoditaṃ divyam aṣṭaiśvaryapradāyakam / vallabhaṃ sarvasiddhānāṃ durlabhaṃ marutām api // It has been taught by Śiva, is divine, bestows the eight supramundane powers, is beloved of all the Siddhas, is difficult for even the gods to obtain, [...] 3.9 गोपनीयं प्रयत्नेन यथा रत्नकरण्डकम् । कस्यचिन्नैव वक्तव्यं कुलस्त्रीसुरतं यथा ॥* gopanīyaṃ prayatnena yathā ratnakaraṇḍakam / kasyacin naiva vaktavyaṃ kulastrīsurataṃ yathā //* [ldots ] should be carefully kept secret like a casket of gems [and] must not be spoken of to anyone, like sex with a respectable woman. तत्र महामुद्रा । tatra mahāmudrā / Of these, the great seal (mahāmudrā) [is now taught]: 3.10 पादमूलेन वामेन योनिं संपीड्य दक्षिणम् । पादं प्रसारितं धृत्वा कराभ्यां पूरयेन्मुखे ॥ pādamūlena vāmena yoniṃ saṃpīḍya dakṣiṇam / pādaṃ prasāritaṃ dhṛtvā karābhyāṃ pūrayen mukhe // [The yogi] should press the perineum with the heel of the left foot, hold [the foot of] the extended leg with the hands and breathe in through the mouth. 3.11 कण्ठे बन्धं समारोप्य धारयेद्वायुमूर्ध्वतः । यथा दण्डाहतः सर्पो दण्डाकारः प्रजायते ॥ kaṇṭhe bandhaṃ samāropya dhārayed vāyum ūrdhvataḥ / yathā daṇḍāhataḥ sarpo daṇḍākāraḥ prajāyate // He should apply a lock to the throat and hold the breath in the upper [part of the body]. Just as a snake hit with a staff assumes the form of a staff, [...] 3.12 ऋज्वीभूता तथा शक्तिः कुण्डली सहसा भवेत् । तदासौ मरणावस्था जायते द्विपुटाश्रिता ॥ ṛjvībhūtā tathā śaktiḥ kuṇḍalī sahasā bhavet / tadāsau maraṇāvasthā jāyate dvipuṭāśritā // [...] so the goddess Kuṇḍalinī suddenly becomes straight. Then she becomes still in the vessel with two halves. 3.13 ततः शनैः शनैरेव रेचयेन्न तु वेगतः । इयं खलु महामुद्रा महासिद्धैः प्रदर्शिता ॥* tataḥ śanaiḥ śanair eva recayen na tu vegataḥ / iyaṃ khalu mahāmudrā mahāsiddhaiḥ pradarśitā //* [The yogi] should then exhale very slowly, not quickly. This is the great seal revealed by the great Siddhas. 3.14 महाक्लेशादयो दोषा जीर्यन्ते मरणादयः । महामुद्रां च तेनैव वदन्ति विबुधोत्तमाः ॥ mahākleśādayo doṣā jīryante maraṇādayaḥ / mahāmudrāṃ ca tenaiva vadanti vibudhottamāḥ // Problems such as the great afflictions [and] death and so forth dissolve, and that is why the most wise call it the ‘great seal.’ 3.15 चन्द्राङ्गे तु समभ्यस्य सूर्याङ्गे पुनरभ्यसेत् । यावत्तुल्या भवेत्संख्या ततो मुद्रां विसर्जयेत् ॥ candrāṅge tu samabhyasya sūryāṅge punar abhyaset / yāvat tulyā bhavet saṃkhyā tato mudrāṃ visarjayet // After practising on the lunar side of the body, the yogi should then practise on the solar side. [The yogi] should finish practising the seal when the count is even. 3.16 न हि पथ्यमपथ्यं वा रसाः सर्वेऽपि नीरसाः । अपि भुक्तं विषं घोरं पीयूषमिव जीर्यते ॥ na hi pathyam apathyaṃ vā rasāḥ sarve’pi nīrasāḥ / api bhuktaṃ viṣaṃ ghoraṃ pīyūṣam iva jīryate // [For the yogi who practises thus] there is no wholesome or unwholesome [food], and all flavours without exception become flavourless. Even terrible poison, when consumed, is digested like nectar. 3.17 क्षयकुष्ठगुदावर्तगुल्माजीर्णपुरोगमाः । तस्य दोषाः क्षयं यान्ति महामुद्रां तु योऽभ्यसेत् ॥ kṣayakuṣṭhagudāvartagulmājīrṇapurogamāḥ / tasya doṣāḥ kṣayaṃ yānti mahāmudrāṃ tu yo’bhyaset // Diseases such as consumption, skin afflictions, constipation, swelling and indigestion disappear for [the yogi] who practises the great seal. 3.18 कथितेयं महामुद्रा महासिद्धिकरी नृणाम् । गोपनीया प्रयत्नेन न देया यस्य कस्यचित् ॥ kathiteyaṃ mahāmudrā mahāsiddhikarī nṛṇām / gopanīyā prayatnena na deyā yasya kasyacit // This great seal which brings about the great siddhi for men has been taught. It should be carefully kept secret [and] not be given to all and sundry. अथ महाबन्धः । atha mahābandhaḥ / Now, the great lock (mahābandha): 3.19 पार्ष्णिं वामस्य पादस्य योनिस्थाने नियोजयेत् । वामोरूपरि संस्थाप्य दक्षिणं चरणं तथा ॥* pārṣṇiṃ vāmasya pādasya yonisthāne niyojayet / vāmorūpari saṃsthāpya dakṣiṇaṃ caraṇaṃ tathā //* [The yogi] should place the heel of the left foot on the perineal region. And he should put the right foot on the left thigh, [...] 3.20 पूरयित्वा मुखे वायुं हृदये चिबुकं दृढम् । निभृत्य योनिमाकुञ्च्य मनो मध्ये नियोजयेत् ॥ pūrayitvā mukhe vāyuṃ hṛdaye cibukaṃ dṛḍham / nibhṛtya yonim ākuñcya mano madhye niyojayet // [...] inhale through the mouth, firmly put the chin on the chest, contract the perineum and fix the mind in the centre. 3.21 रेचयेच्च शनैरेव महाबन्धोऽयमुच्यते ॥ recayec ca śanair eva mahābandho’yam ucyate // And he should exhale very gently. This is called the Great Lock. 3.22 अमुं योगी महाबन्धं महासिद्धिप्रदायकम् । सव्याङ्गे च समभ्यस्य दक्षाङ्गे च समभ्यसेत् ॥ amuṃ yogī mahābandhaṃ mahāsiddhipradāyakam / savyāṅge ca samabhyasya dakṣāṅge ca samabhyaset // After practising this Great Lock, which bestows great success, on the left side of the body, the yogi should practise it on the right side of the body. 3.23 अयं च सर्वनाडीनामूर्ध्वंगतिविबोधकः । त्रिवेणीसंगमं धत्ते केदारं प्रापयेन्मनः ॥* ayaṃ ca sarvanāḍīnām ūrdhvaṃgativibodhakaḥ / triveṇīsaṃgamaṃ dhatte kedāraṃ prāpayen manaḥ //* And this [lock] initiates an upward flow in all the channels. It brings about a confluence at the Triveṇī [and] causes the mind to reach Kedāra. 3.24 रूपलावण्यसंपन्ना यथा स्त्री पुरुषं विना । महामुद्रामहाबन्धौ निष्फलौ वेधवर्जितौ ॥ rūpalāvaṇyasaṃpannā yathā strī puruṣaṃ vinā / mahāmudrāmahābandhau niṣphalau vedhavarjitau // Like a beautiful and charming woman without a man, the great seal and the great lock are barren without the great piercing. अथ महावेधः । atha mahāvedhaḥ / Now the great piercing (mahāvedha): 3.25 महाबन्धस्थितो योगी कृत्वा पूरकमेकधीः । वायूनां गतिमावृत्य निभृतं कण्ठमुद्रया ॥ mahābandhasthito yogī kṛtvā pūrakam ekadhīḥ / vāyūnāṃ gatim āvṛtya nibhṛtaṃ kaṇṭhamudrayā // While in the great lock, the yogi should inhale, focus his mind and firmly block the flow of the bodily winds by means of the throat seal. 3.26 समहस्तयुगो भूमौ स्फिजौ संताडयेच्छनैः । पुटद्वयं समाक्रम्य वायुः स्फुरति सत्वरम् ॥* samahastayugo bhūmau sphijau saṃtāḍayec chanaiḥ / puṭadvayaṃ samākramya vāyuḥ sphurati satvaram //* With hands even on the ground, he should gently tap the buttocks [on the ground]. The breath enters the vessel of two halves and quickly flashes forth. 3.27 सोमसूर्याग्निसंबन्धो जायते चामृताय वै । मृतावस्था समुत्पन्ना ततो मृत्युभयं कुतः ॥ somasūryāgnisaṃbandho jāyate cāmṛtāya vai / mṛtāvasthā samutpannā tato mṛtyubhayaṃ kutaḥ // And the union of the moon, sun and fire arises, which leads to immortality. The dead state has arisen, so where is the fear of death? 3.28 महावेधोऽयमभ्यासान्महासिद्धिप्रदायकः । वलीपलितवेपघ्नः सेव्यते साधकोत्तमैः ॥ mahāvedho’yam abhyāsān mahāsiddhipradāyakaḥ / valīpalitavepaghnaḥ sevyate sādhakottamaiḥ // Through practice, this great piercing bestows the great siddhi [and] cures wrinkles, grey hair, and trembling. It is used by the best practitioners. 3.29 एतत्त्रयं महागुह्यं जरामृत्युविनाशनम् । वह्निवृद्धिकरं चैव अणिमादिगुणप्रदम् ॥ etat trayaṃ mahāguhyaṃ jarāmṛtyuvināśanam / vahnivṛddhikaraṃ caiva aṇimādiguṇapradam // This triad is a great secret that destroys old and death, increases [the body’s] fire and bestows the powers beginning with minimisation. 3.30 अष्टधा क्रियते चैतद्यामे यामे दिने दिने । पुण्यसंभारसंभावि पापौघभिदुरं सदा ॥ aṣṭadhā kriyate caitad yāme yāme dine dine / puṇyasaṃbhārasaṃbhāvi pāpaughabhiduraṃ sadā // It is practised eight times a day, every three hours. It always produces a wealth of merit and destroys an ocean of demerit. 3.31 सम्यक्शिक्षावतामेव स्वल्पं प्रथमसाधने । वह्निस्त्रीपथसेवानामादौ वर्जनमादिशेत् ॥* samyakśikṣāvatām eva svalpaṃ prathamasādhane / vahnistrīpathasevānām ādau varjanam ādiśet //* It is only for those who have received proper instruction. It is taught that they should [do it] a little in the first stage of the practice [and] that at the beginning they should avoid frequenting fire, women and roads. अथ खेचरी । atha khecarī / Now, the sky-roving [seal] (khecarī): 3.32 छेदनचालनदोहैः कलां क्रमेण प्रवर्धयेत्तावत् । सा यावद्भ्रूमध्यं स्पृशति तदा खेचरीसिद्धिः ॥* chedanacālanadohaiḥ kalāṃ krameṇa pravardhayet tāvat / sā yāvad bhrūmadhyaṃ spṛśati tadā khecarīsiddhiḥ //* By cutting, moving, and milking, [the yogi] should gradually lengthen the tongue until it touches the middle of the brows. Then the sky-roving [seal] is perfected. 3.33 कपालकुहरे जिह्वा प्रविष्टा विपरीतगा । भ्रुवोरन्तर्गता दृष्टिर् मुद्रा भवति खेचरी ॥ kapālakuhare jihvā praviṣṭā viparītagā / bhruvor antargatā dṛṣṭir mudrā bhavati khecarī // When the tongue is turned back and inserted into the cavity of the skull and the gaze is between the brows, the sky-roving seal arises. 3.34 कलां पराङ्मुखीं कृत्वा क्षणार्धं यदि तिष्ठति । क्षणेन मुच्यते योगी व्याधिमृत्युजरादिभिः ॥ kalāṃ parāṅmukhīṃ kṛtvā kṣaṇārdhaṃ yadi tiṣṭhati / kṣaṇena mucyate yogī vyādhimṛtyujarādibhiḥ // If the yogi turns back the tongue and remains [like that] for half an instant, he is instantly freed from disease, death, old age and the like. 3.35 न रोगो मरणं तस्य न निद्रा न क्षुधा तृषा । न च मूर्छा भवेत्तस्य यो मुद्रां वेत्ति खेचरीम् ॥ na rogo maraṇaṃ tasya na nidrā na kṣudhā tṛṣā / na ca mūrchā bhavet tasya yo mudrāṃ vetti khecarīm // For the yogi who knows khecarīmudrā there is no disease, death, sleep, hunger, thirst or fainting. 3.36 पीड्यते न स रोगेण न च लिप्यति कर्मणा । बाध्यते न च कालेन यो मुद्रां वेत्ति खेचरीम् ॥ pīḍyate na sa rogeṇa na ca lipyati karmaṇā / bādhyate na ca kālena yo mudrāṃ vetti khecarīm // [The yogi] who knows khecarīmudrā is neither afflicted by disease, nor tainted by action, nor tormented by death. 3.37 चित्तं चरति खे यस्माज् जिह्वा चरति खे गता । तेनैषा खेचरी नाम मुद्रा सिद्धैर्नमस्कृता ॥ cittaṃ carati khe yasmāj jihvā carati khe gatā / tenaiṣā khecarī nāma mudrā siddhair namaskṛtā // The mind moves (carati) in space (khe) because the tongue moves (carati) in space (khe). That is why this seal is called Khecarī [and] is worshipped by the Siddhas. 3.38 खेचर्या मुद्रितं येन विवरं लम्बिकोर्ध्वतः । तस्य न क्षरते बिन्दुः कामिन्याश्लेषितस्य च ॥ khecaryā mudritaṃ yena vivaraṃ lambikordhvataḥ / tasya na kṣarate binduḥ kāminyāśleṣitasya ca // The yogi who has sealed the cavity above the uvula with khecarī does not lose his semen [even if] embraced by an amorous woman. 3.39 चलितोऽपि यदा बिन्दुः संप्राप्तो योनिमण्डलम् । व्रजत्यूर्ध्वं हतः शक्त्या निबद्धो योनिमुद्रया ॥ calito’pi yadā binduḥ saṃprāpto yonimaṇḍalam / vrajaty ūrdhvaṃ hataḥ śaktyā nibaddho yonimudrayā // Even when semen has moved [down] and reached the region of the perineum, it moves upwards having been blocked by the perineal seal (yonimudrā) and struck by the goddess [Kuṇḍalinī]. 3.40 ऊर्ध्वजिह्वः स्थितो भूत्वा सोमपानं करोति यः । मासार्धेन न संदेहो मृत्युं जयति योगवित् ॥ ūrdhvajihvaḥ sthito bhūtvā somapānaṃ karoti yaḥ / māsārdhena na saṃdeho mṛtyuṃ jayati yogavit // The knower of yoga who remains with the tongue upwards and drinks Soma certainly conquers death in half a month. 3.41 नित्यं सोमकलापूर्णं शरीरं यस्य योगिनः । तक्षकेणापि दष्टस्य विषं तस्य न सर्पति ॥* nityaṃ somakalāpūrṇaṃ śarīraṃ yasya yoginaḥ / takṣakeṇāpi daṣṭasya viṣaṃ tasya na sarpati //* Poison does not enter the yogi whose body is constantly filled by [nectar from] the digits of the moon, even if he is bitten by Takṣaka. 3.42 इन्धनानि यथा वह्निस्तैलवर्तिं च दीपकः । तथा सोमकलापूर्णं देही देहं न मुञ्चति ॥* indhanāni yathā vahnis tailavartiṃ ca dīpakaḥ / tathā somakalāpūrṇaṃ dehī dehaṃ na muñcati //* Just as fire does not leave its fuel nor light a wick in oil, so the embodied person does not leave a body filled by the [nectar from] digits of the moon. 3.43 गोमांसं भक्षयेन्नित्यं पिबेदमरवारुणीम् । कुलीनं तमहं मन्ये इतरे कुलघातकाः ॥ gomāṃsaṃ bhakṣayen nityaṃ pibed amaravāruṇīm / kulīnaṃ tam ahaṃ manye itare kulaghātakāḥ // I consider he who regularly eats cow flesh and drinks the liquor of the gods to be of good lineage. Others are destroyers of the lineage. 3.44 गोशब्देनोदिता जिह्वा तत्प्रवेशो हि तालुनि । गोमांसभक्षणं तत्तु महापातकनाशनम् ॥ gośabdenoditā jihvā tatpraveśo hi tāluni / gomāṃsabhakṣaṇaṃ tat tu mahāpātakanāśanam // By the word ‘cow’ is meant the tongue, for its insertion into the palate is the eating of cow’s flesh, which destroys great sin. 3.45 जिह्वाप्रवेशसंभूतवह्निनोत्पादितः खलु । चन्द्रात्स्रवति यः सारः सा स्यादमरवारुणी ॥* jihvāpraveśasaṃbhūtavahninotpāditaḥ khalu / candrāt sravati yaḥ sāraḥ sā syād amaravāruṇī //* The essence produced by the fire caused by the insertion of the tongue which flows from the moon is the liquor of the gods. 3.46 मूर्ध्नः षोडशपद्मपत्त्रगलितं प्राणादवाप्तं हठा- दूर्ध्वास्यो रसनां नियम्य विवरे शक्तिं परां चिन्तयेत् । उत्कल्लोलकलाजलं च विमलं धारामृतं यः पिबे- न्निर्दोषः स मृणालकोमलवपुर्योगी चिरं जीवति ॥* mūrdhnaḥ ṣoḍaśapadmapattragalitaṃ prāṇād avāptaṃ haṭhā- d ūrdhvāsyo rasanāṃ niyamya vivare śaktiṃ parāṃ cintayet / utkallolakalājalaṃ ca vimalaṃ dhārāmṛtaṃ yaḥ pibe- n nirdoṣaḥ sa mṛṇālakomalavapur yogī ciraṃ jīvati //* With his face turned upwards and his tongue fixed in the aperture [of the skull], [the yogi] should visualise as the supreme śakti [the nectar] that is forcibly obtained from the breath having dripped from the head into the sixteen petals of the lotus. And the yogi who drinks the gushing nectar, the pure fluid [surging] from the [moon’s] digits in waves, is free of disease, has a body as soft as lotus fibre, and lives a long time. 3.47 चुम्बन्ती यदि लम्बिकाग्रमनिशं जिह्वा रसस्यन्दिनी सक्षारा कटुकाथ दुग्धसदृशा मध्वाज्यतुल्याथवा । व्याधीनां हरणं जरान्तकरणं शास्त्रागमोदीरणं तस्य स्यादमरत्वमष्टगुणवत्सिद्धाङ्गनाकर्षणम् ॥* cumbantī yadi lambikāgram aniśaṃ jihvā rasasyandinī sakṣārā kaṭukātha dugdhasadṛśā madhvājyatulyāthavā / vyādhīnāṃ haraṇaṃ jarāntakaraṇaṃ śāstrāgamodīraṇaṃ tasya syād amaratvam aṣṭaguṇavat siddhāṅganākarṣaṇam //* If the tongue, while oozing nectar and constantly kissing the tip of the uvula, is salty, pungent, like milk or the same as honey and ghee, diseases are eliminated for [the yogi], he stops ageing, can recite treatises and scriptures, attains immortality together with the eightfold powers, and attracts Siddha women. 3.48 एकं सृष्टिमयं बीजम् एका मुद्रा च खेचरी । एको देवो निरालम्ब एकावस्था मनोन्मनी ॥ ekaṃ sṛṣṭimayaṃ bījam ekā mudrā ca khecarī / eko devo nirālamba ekāvasthā manonmanī // There is one seed [syllable], which contains creation, one mudrā, khecarī, one god, the unsupported, and one state, beyond mind. (48*1) अथ मूलबन्धः ।* atha mūlabandhaḥ /* The root lock (mūlabandha): 3.49 पार्ष्णिभागेन संपीड्य योनिमाकुञ्चयेद्गुदम् । अपानमूर्ध्वमाकृष्य मूलबन्धोऽयमिष्यते ॥ pārṣṇibhāgena saṃpīḍya yonim ākuñcayed gudam / apānam ūrdhvam ākṛṣya mūlabandho’yam iṣyate // When [the yogi] presses the perineum with part of the heel, clenches the anus and draws up apāna, it is called the root lock. 3.50 अधोगतिमपानं वै ऊर्ध्वगं कुरुते बलात् । आकुञ्चनेन तं प्राहुर्मूलबन्धं हि योगिनः ॥ adhogatim apānaṃ vai ūrdhvagaṃ kurute balāt / ākuñcanena taṃ prāhur mūlabandhaṃ hi yoginaḥ // It forces the downward-moving apāna breath to move upwards by contraction [of the anus]. Yogis call that the root lock. 3.51 गुदं पार्ष्ण्या तु संपीड्य वायुमाकुञ्चयेद्बलात् । वारं वारं यथा चोर्ध्वं समायाति समीरणः ॥ gudaṃ pārṣṇyā tu saṃpīḍya vāyum ākuñcayed balāt / vāraṃ vāraṃ yathā cordhvaṃ samāyāti samīraṇaḥ // [The yogi] should press his anus with his heel and forcefully contract the [apāna] wind over and over again so that the breath goes upwards. 3.52 प्राणापानौ नादबिन्दू मूलबन्धेन चैकताम् । गत्वा योगस्य संसिद्धिं यच्छतो नात्र संशयः ॥ prāṇāpānau nādabindū mūlabandhena caikatām / gatvā yogasya saṃsiddhiṃ yacchato nātra saṃśayaḥ // When prāṇa and apāna [and] nāda and bindu become united by means of the root lock they are sure to bestow complete success in yoga. 3.53 अपानप्राणयोरैक्यं क्षयो मूत्रपुरीषयोः । युवा भवति वृद्धोऽपि सततं मूलबन्धनात् ॥* apānaprāṇayor aikyaṃ kṣayo mūtrapurīṣayoḥ / yuvā bhavati vṛddho’pi satataṃ mūlabandhanāt //* Prāṇa and apāna unite, urine and faeces diminish, [and] even an old man becomes young as a result of the continuous application of the root lock. 3.54 अपाने चोर्ध्वगे जाते संप्राप्ते वह्निमण्डलम् । तदानलशिखा दीर्घा वर्धते वायुनाहता ॥ apāne cordhvage jāte saṃprāpte vahnimaṇḍalam / tadānalaśikhā dīrghā vardhate vāyunāhatā // When apāna has turned upwards and reached the orb of fire, then the flame of the fire, fanned by the wind, grows tall. 3.55 ततो यातौ वह्न्यपानौ प्राणमुष्णस्वरूपकम् । तेनात्यन्तप्रदीप्तस्तु ज्वलनो देहजस्तदा ॥ tato yātau vahnyapānau prāṇam uṣṇasvarūpakam / tenātyantapradīptas tu jvalano dehajas tadā // As a result, fire and apāna reach prāṇa, which is hot by nature. Then [prāṇa] makes the fire in the body extremely hot. 3.56 तेन कुण्डलिनी सुप्ता संतप्ता संप्रबुध्यते । दण्डाहता भुजङ्गीव निश्वस्य ऋजुतां व्रजेत् ॥ tena kuṇḍalinī suptā saṃtaptā saṃprabudhyate / daṇḍāhatā bhujaṅgīva niśvasya ṛjutāṃ vrajet // Heated by that [blaze], the sleeping Kuṇḍalinī wakes up. Like a snake struck by a stick, she hisses and becomes straight. 3.57 बिलं प्रविष्टेव ततो ब्रह्मनाड्यन्तरं व्रजेत् । तस्मान्नित्यं मूलबन्धः कर्तव्यो योगिभिः सदा ॥ bilaṃ praviṣṭeva tato brahmanāḍyantaraṃ vrajet / tasmān nityaṃ mūlabandhaḥ kartavyo yogibhiḥ sadā // Then, like [a snake] that has entered a hole, she goes into the channel of Brahman. So yogis should regularly practise the root lock. अथोड्डीयाणम् । athoḍḍīyāṇam / Now the Uḍḍīyaṇa lock: 3.58 बद्धो येन सुषुम्णायां प्राणस्तूड्डीयते यतः । तस्मादुड्डीयणाख्योऽयं योगिभिः समुदाहृतः ॥* baddho yena suṣumṇāyāṃ prāṇas tūḍḍīyate yataḥ / tasmād uḍḍīyaṇākhyo’yaṃ yogibhiḥ samudāhṛtaḥ //* Yogis say that this [lock] is called Uḍḍīyaṇa because the breath flies up (uḍḍīyate) into Suṣumṇā when bound by it. 3.59 उड्याणं कुरुते यस्माद् अविश्रान्तं महाखगः । उड्डीयाणं तदेव स्यात्तत्र बन्धो विधीयते ॥ uḍyāṇaṃ kurute yasmād aviśrāntaṃ mahākhagaḥ / uḍḍīyāṇaṃ tad eva syāt tatra bandho vidhīyate // Because the great bird tirelessly flies up (uḍyāṇaṃ kurute), [this lock] is [called] ‘flying up’ (uḍḍīyāṇam). In it, the [root] lock is applied. 3.60 उदरे पश्चिमं ताणं नाभेरूर्ध्वं च कारयेत् । उड्डीयाणो ह्यसौ बन्धो मृत्युमातङ्गकेसरी ॥ udare paścimaṃ tāṇaṃ nābher ūrdhvaṃ ca kārayet / uḍḍīyāṇo hy asau bandho mṛtyumātaṅgakesarī // [The yogi] should perform a rearward and upward stretching of the navel into the abdomen. That is the uḍḍīyāṇa lock, a lion to the elephant of death. 3.61 उड्डीयाणं तु सहजं गुरुणा कथितं सदा । अभ्यसेदस्ततन्द्रस्तु वृद्धोऽपि तरुणो भवेत् ॥ uḍḍīyāṇaṃ tu sahajaṃ guruṇā kathitaṃ sadā / abhyased astatandras tu vṛddho’pi taruṇo bhavet // Uḍḍiyāṇa is easy, but it is always taught by a guru. Even an old person becomes young if they practise it tirelessly. 3.62 नाभेरूर्ध्वमधश्चापि ताणं कुर्यात्प्रयत्नतः । षण्मासमभ्यसन्मृत्युं जयत्येव न संशयः ॥ nābher ūrdhvam adhaś cāpi tāṇaṃ kuryāt prayatnataḥ / ṣaṇmāsam abhyasan mṛtyuṃ jayaty eva na saṃśayaḥ // [The yogi] should carefully stretch [the region of the abdomen] above and below the navel. If he practises [like this] for six months, he is sure to conquer death. 3.63 सति वज्रासने पादौ कराभ्यां धारयेद्दृढम् । गुल्फदेशसमीपे च कन्दं तत्र प्रपीडयेत् ॥ sati vajrāsane pādau karābhyāṃ dhārayed dṛḍham / gulphadeśasamīpe ca kandaṃ tatra prapīḍayet // Sitting in vajrāsana, [the yogi] should hold his feet firmly with his hands near the region of the ankles and press the bulb (kanda) there. 3.64 पश्चिमं ताणमुदरे कारयेद्धृदये गले । शनैः शनैर्यथा प्राणस्तुन्दसंधिं न गच्छति ॥* paścimaṃ tāṇam udare kārayed dhṛdaye gale / śanaiḥ śanair yathā prāṇas tundasaṃdhiṃ na gacchati //* [The yogi] should very gently stretch back his abdomen, chest and throat in such a way that the breath does not come into contact with the stomach. 3.65 सर्वेषामेव बन्धानाम् उत्तमो ह्युड्डियाणकः । उड्डीयाणे दृढे बन्धे मुक्तिः स्वाभाविकी भवेत् ॥ sarveṣām eva bandhānām uttamo hy uḍḍiyāṇakaḥ / uḍḍīyāṇe dṛḍhe bandhe muktiḥ svābhāvikī bhavet // Uḍḍiyāṇa is the best of all the locks. When the uḍḍiyāṇa lock is firm, liberation becomes easy. अथ जालन्धरः । atha jālandharaḥ / Now the jālandhara lock: 3.66 कण्ठमाकुञ्च्य हृदये स्थापयेद्दृढमिच्छया । बन्धो जालन्धराख्योऽयम् अमृताव्ययकारकः ॥* kaṇṭham ākuñcya hṛdaye sthāpayed dṛḍham icchayā / bandho jālandharākhyo’yam amṛtāvyayakārakaḥ //* [The yogi] should contract the throat and place it firmly [and] deliberately on the chest. This is the lock called jālandhara. It prevents loss of the nectar of immortality. 3.67 बध्नाति हि शिराजालमधोगामिनभोजलम् । ततो जालन्धरो बन्धः कण्ठदुःखौघनाशनः ॥ badhnāti hi śirājālam adhogāminabhojalam / tato jālandharo bandhaḥ kaṇṭhaduḥkhaughanāśanaḥ // Because it binds all the channels in which the liquid from the void flows down, it is [called] the jālandhara lock. It gets rid of all problems in the throat. 3.68 जालन्धरे कृते बन्धे कण्ठसंकोचलक्षणे । न पीयूषं पतत्यग्नौ न च वायुः प्रधावति ॥ jālandhare kṛte bandhe kaṇṭhasaṃkocalakṣaṇe / na pīyūṣaṃ pataty agnau na ca vāyuḥ pradhāvati // When the jālandhara lock is performed, its defining feature being the contraction of the throat, nectar does not fall in the fire and the breath does not escape. 3.69 कण्ठसंकोचनेनैव द्वे नाड्यौ स्तम्भयेद्दृढम् । मध्यचक्रमिदं ज्ञेयं षोडशाधारबन्धनम् ॥ kaṇṭhasaṃkocanenaiva dve nāḍyau stambhayed dṛḍham / madhyacakram idaṃ jñeyaṃ ṣoḍaśādhārabandhanam // By contracting the throat, [the yogi] firmly blocks the two channels. This should be known as the middle cakra, which binds [the mind to] the sixteen supports [in the body]. 3.70 बन्धत्रयमिदं श्रेष्ठं महासिद्धैर्निषेवितम् । सर्वेषां हठतन्त्राणां साधनं योगिनो विदुः ॥ bandhatrayam idaṃ śreṣṭhaṃ mahāsiddhair niṣevitam / sarveṣāṃ haṭhatantrāṇāṃ sādhanaṃ yogino viduḥ // This triad of locks is the best [and] has been practised by the great Siddhas. Yogis know it to be a method of all systems of Haṭha. 3.71 मूलस्थानं समाकुञ्च्य उड्डीयाणं तु कारयेत् । इडां च पिङ्गलां बद्ध्वा वाहयेत्पश्चिमं पथम् ॥ mūlasthānaṃ samākuñcya uḍḍīyāṇaṃ tu kārayet / iḍāṃ ca piṅgalāṃ baddhvā vāhayet paścimaṃ patham // [The yogi] should contract the place of the root and do the uḍḍiyāṇa [lock]. He should [then] block the Iḍā and Piṅgalā [channels] and make [the breath] flow in the rear pathway. 3.72 अनेनैव विधानेन सेवयेत्पवनालयम् । ततो न जायते मृत्युर्जरारोगादिकं तथा ॥ anenaiva vidhānena sevayet pavanālayam / tato na jāyate mṛtyur jarārogādikaṃ tathā // By this method alone [the yogi] may frequent the [true] home of the breath. Then death does not arise nor old age, disease and the like. अथ विपरीतकरणी । atha viparītakaraṇī / Now, the inverted bodily position: 3.73 ऊर्ध्वं नाभिरधस्तालुरूर्ध्वं भानुरधः शशी । करणी विपरीताख्या गुरुवाक्येन लभ्यते ॥* ūrdhvaṃ nābhir adhas tālur ūrdhvaṃ bhānur adhaḥ śaśī / karaṇī viparītākhyā guruvākyena labhyate //* The navel is up, the palate down; the sun up, the moon down: the bodily position called “inverted” is obtained through the teaching of a guru. 3.74 करणी विपरीताख्या सर्वव्याधिविनाशिनी । नित्यमभ्यासयुक्तस्य जठराग्निविवर्धनी ॥ karaṇī viparītākhyā sarvavyādhivināśinī / nityam abhyāsayuktasya jaṭharāgnivivardhanī // The bodily position called “inverted” destroys all diseases. For [the yogi] who regularly engages in [its] practice, it increases the digestive fire. 3.75 आहारो बहुलस्तस्य संपाद्यः साधकस्य तु । अल्पाहारो यदि भवेदग्निर्देहं दहेत्क्षणात् ॥ āhāro bahulas tasya saṃpādyaḥ sādhakasya tu / alpāhāro yadi bhaved agnir dehaṃ dahet kṣaṇāt // A lot of food should be provided for the practitioner. If the practitioner eats little, fire will quickly consume his body. 3.76 अधःशिरश्चोर्ध्वपादः क्षणं स्यात्प्रथमे दिने । क्षणाच्च किंचिदधिकमभ्यसेच्च दिने दिने ॥ adhaḥśiraś cordhvapādaḥ kṣaṇaṃ syāt prathame dine / kṣaṇāc ca kiṃcid adhikam abhyasec ca dine dine // On the first day [the yogi] should keep his head down and his feet up for a short while, and he should [then] practise for a little longer each day. 3.77 वलिश्च पलितं चैव षण्मासोर्ध्वं न दृश्यते । याममात्रं तु यो नित्यमभ्यसेत्स तु कालजित् ॥ valiś ca palitaṃ caiva ṣaṇmāsordhvaṃ na dṛśyate / yāmamātraṃ tu yo nityam abhyaset sa tu kālajit // After six months grey hair and wrinkles disappear. [The yogi] who regularly practises for three hours conquers death. अथ वज्रोली । atha vajrolī / Now vajrolī: 3.78 स्वेच्छया वर्तमानोऽपि योगोक्तैर्नियमैर्विना । वज्रोलीं यो विजानाति स योगी सिद्धिभाजनम् ॥* svecchayā vartamāno’pi yogoktair niyamair vinā / vajrolīṃ yo vijānāti sa yogī siddhibhājanam //* Even if he behaves as he wishes without [following] the observances taught in yoga, the [yogi] who knows vajrolī is worthy of success. 3.79 तत्र वस्तुद्वयं वक्ष्ये दुर्लभं यस्य कस्यचित् । क्षीरं चैकं द्वितीयं तु नारी च वशवर्तिनी ॥* tatra vastudvayaṃ vakṣye durlabhaṃ yasya kasyacit / kṣīraṃ caikaṃ dvitīyaṃ tu nārī ca vaśavartinī //* I shall teach you two substances [needed] for it which are hard for just anyone to obtain. One is milk and the second is an obedient woman. 3.80 मेहनेन शनैः सम्यगूर्ध्वाकुञ्चनमभ्यसेत् । पुरुषो वापि नारी वा वज्रोलीसिद्धिमाप्नुयात् ॥ mehanena śanaiḥ samyag ūrdhvākuñcanam abhyaset / puruṣo vāpi nārī vā vajrolīsiddhim āpnuyāt // [The yogi] should gently practise a full upward contraction through the urethra. Either a man or a woman may obtain success in vajrolī. 3.81 यत्नतः शरनालेन फूत्कारं वज्रकन्दरे । शनैः शनैः प्रकुर्वीत वायुसंचारकारणात् ॥ yatnataḥ śaranālena phūtkāraṃ vajrakandare / śanaiḥ śanaiḥ prakurvīta vāyusaṃcārakāraṇāt // Using a hollow stalk of bamboo grass, [the yogi] should carefully [and] very gently blow into the opening of the penis in order to make air move [into the urethra]. 3.82 नार्या भगे पतद्बिन्दुमभ्यासेनोर्ध्वमाहरेत् । चलितं च स्वकं बिन्दुमूर्ध्वमाकृष्य रक्षयेत् ॥ nāryā bhage patadbindum abhyāsenordhvam āharet / calitaṃ ca svakaṃ bindum ūrdhvam ākṛṣya rakṣayet // With practice, [the yogi] may draw up semen which is falling into a woman’s vagina. And [even] if his own semen has moved [down], he may draw it upwards and retain it. 3.83 एवं तु रक्षयेद्बिन्दुं मृत्युं जयति योगवित् । मरणं बिन्दुपातेन जीवितं बिन्दुधारणात् ॥ evaṃ tu rakṣayed binduṃ mṛtyuṃ jayati yogavit / maraṇaṃ bindupātena jīvitaṃ bindudhāraṇāt // [If] the knower of yoga preserves his semen thus, he conquers death. Death arises through the loss of semen and life from retaining semen. 3.84 सुगन्धि योगिनो देहं जायते बिन्दुधारणात् । यावद्बिन्दुः स्थिरो देहे तावन्मृत्युभयं कुतः ॥ sugandhi yogino dehaṃ jāyate bindudhāraṇāt / yāvad binduḥ sthiro dehe tāvan mṛtyubhayaṃ kutaḥ // As a result of the retention of semen, the yogi’s body becomes fragrant. As long as semen is steady in the body then why fear death? 3.85 मनायत्तं नृणां शुक्रं शुक्रायत्तं हि जीवितम् । तस्माछुक्रं मनश्चैव रक्षणीयं प्रयत्नतः ॥ manāyattaṃ nṛṇāṃ śukraṃ śukrāyattaṃ hi jīvitam / tasmāchukraṃ manaś caiva rakṣaṇīyaṃ prayatnataḥ // In men semen is dependent on the mind and life is dependent on semen, so semen and the mind should be carefully guarded. 3.86 ऋतुमत्या रजोऽप्येवं स्वीयं बिन्दुं च रक्षयेत् । मेढ्रेणाकर्षयेदूर्ध्वं सम्यगभ्यासयोगवान् ॥ ṛtumatyā rajo’py evaṃ svīyaṃ binduṃ ca rakṣayet / meḍhreṇākarṣayed ūrdhvaṃ samyag abhyāsayogavān // In this way a [the yogi] may also hold on to [both] the menses of a menstruating woman and his own semen. He who has mastered yoga through correct practice may draw up [both] through the urethra. 3.87 सहजोली चामरोली वज्रोल्या एव भेदतः ॥ sahajolī cāmarolī vajrolyā eva bhedataḥ // Sahajolī and amarolī are varieties of vajrolī. 3.88 जलेषु भस्म निक्षिप्य दग्धगोमयसंभवम् । वज्रोलीमैथुनादूर्ध्वं स्त्रीपुंसोः स्वाङ्गलेपनम् ॥ jaleṣu bhasma nikṣipya dagdhagomayasaṃbhavam / vajrolīmaithunād ūrdhvaṃ strīpuṃsoḥ svāṅgalepanam // After intercourse using vajrolī, the woman and man should put ash made from burnt cow dung in water [and] smear their bodies [with it...] 3.89 आसीनयोः सुखेनैव मुक्तव्यापारयोः क्षणम् । सहजोलीरियं प्रोक्ता श्रद्धेया योगिभिः सदा ॥ āsīnayoḥ sukhenaiva muktavyāpārayoḥ kṣaṇam / sahajolīr iyaṃ proktā śraddheyā yogibhiḥ sadā // [...] while sitting at complete ease, having just finished intercourse. This is called sahajolī. It is always to be trusted by yogis. 3.90 पित्तोल्बणत्वात्प्रथमां च धारां विहाय निःसारतयान्त्यधाराम् । निषेव्यते शीतलमध्यधारा कापालिकैः खण्डमतैरमर्याः ॥* pittolbaṇatvāt prathamāṃ ca dhārāṃ vihāya niḥsāratayāntyadhārām / niṣevyate śītalamadhyadhārā kāpālikaiḥ khaṇḍamatair amaryāḥ //* Leaving out the first flow because of its excessive heat and the last flow because it is worthless, the cool middle flow of urine is used by Kāpālikas of the Khaṇḍa school. 3.91 अमरीं यः पिबेन्नित्यं नस्यं कुर्वन्दिने दिने । वज्रोलीं चाभ्यसेदेवममरोलीति कथ्यते ॥* amarīṃ yaḥ piben nityaṃ nasyaṃ kurvan dine dine / vajrolīṃ cābhyased evam amarolīti kathyate //* [The yogi] who regularly imbibes urine, taking it by the nose every day, practises vajrolī thus. This is called amarolī. 3.92 रक्षेदाकुञ्चनेनोर्ध्वं या रजः सा हि योगिनी । अतीतानागतं वेत्ति खेचरी च भवेद्ध्रुवम् ॥ rakṣed ākuñcanenordhvaṃ yā rajaḥ sā hi yoginī / atītānāgataṃ vetti khecarī ca bhaved dhruvam // It is she who preserves her menses by means of the upward contraction who is the [true] yoginī. She knows the past and the future, and is sure to become a sky-rover (khecarī). 3.93 देहसिद्धिं च लभते वज्रोल्यभ्यासयोगतः । अयं शुभकरो योगो भोगे भुक्तेऽपि मुक्तिदः ॥ dehasiddhiṃ ca labhate vajrolyabhyāsayogataḥ / ayaṃ śubhakaro yogo bhoge bhukte’pi muktidaḥ // And she attains perfection of the body as a result of the practice of vajrolī. This auspicious yoga bestows liberation even when pleasure has been enjoyed. अथ शक्तिचालनम् । atha śakticālanam / Now the Moving of the Goddess (śakticālanam): 3.94 गङ्गायमुनयोर्मध्ये बालरण्डा तपस्विनी । बलात्कारेण गृह्णीयात् तद्विष्णोः परमं पदम् ॥ gaṅgāyamunayor madhye bālaraṇḍā tapasvinī / balātkāreṇa gṛhṇīyāt tad viṣṇoḥ paramaṃ padam // Between the Gaṅgā and Yamunā is the wretched young widow. [The yogi] should forcefully take [her]. That is the supreme state of Viṣṇu. 3.95 पुच्छं प्रगृह्य भुजगीं सुप्तामुद्बोधयेदभीः । निद्रां विहाय सा ऋज्वी ऊर्ध्वमुत्तिष्ठते हठात् ॥ pucchaṃ pragṛhya bhujagīṃ suptām udbodhayed abhīḥ / nidrāṃ vihāya sā ṛjvī ūrdhvam uttiṣṭhate haṭhāt // Seizing her tail, the fearless [yogi] wakes the sleeping serpent. She shakes off sleep and is forced to stand up straight. 3.96 वज्रासनस्थितो योगी चालयित्वा तु कुण्डलीम् । कुर्यादनन्तरं भस्त्रीं कुण्डलीमाशु बोधयेत् ॥ vajrāsanasthito yogī cālayitvā tu kuṇḍalīm / kuryād anantaraṃ bhastrīṃ kuṇḍalīm āśu bodhayet // Sitting in vajrāsana, the yogī should move Kuṇḍalinī and immediately afterwards perform bhastrī. He quickly awakens Kuṇḍalinī. 3.97 भानोराकुञ्चनं कुर्यात् कुण्डलीं चालयेत्ततः । मृत्युवक्त्रगतस्यापि तस्य मृत्युभयं कुतः ॥ bhānor ākuñcanaṃ kuryāt kuṇḍalīṃ cālayet tataḥ / mṛtyuvaktragatasyāpi tasya mṛtyubhayaṃ kutaḥ // [The yogi] should contract the sun and then move Kuṇḍalinī. Even if he were in the jaws of death, why would he fear death? 3.98 मुहूर्तद्वयपर्यन्तं निर्भयं चालनादसौ । ऊर्ध्वमाकृष्यते किंचित् सुषुम्णा कुण्डलीगता ॥ muhūrtadvayaparyantaṃ nirbhayaṃ cālanād asau / ūrdhvam ākṛṣyate kiṃcit suṣumṇā kuṇḍalīgatā // As a result of fearlessly moving [Kuṇḍalinī] for one hour 36 minutes (two muhūrtas), Suṣumṇā at Kuṇḍalinī is drawn up slightly. 3.99 तेन कुण्डलिनी तस्याः सुषुम्णायाः समुद्धृता । जहाति तस्मात्प्राणोऽयं सुषुम्णां व्रजति स्वतः ॥ tena kuṇḍalinī tasyāḥ suṣumṇāyāḥ samuddhṛtā / jahāti tasmāt prāṇo’yaṃ suṣumṇāṃ vrajati svataḥ // Extracted from Suṣumṇā by this [practice], Kuṇḍalinī leaves it. As a result of this, prāṇa automatically enters Suṣumṇā. 3.100 तस्मात्संचालयेन्नित्यं शब्दगर्भामरुन्धतीम् । तस्याः संचालनेनैव योगी रोगैः प्रमुच्यते ॥ tasmāt saṃcālayen nityaṃ śabdagarbhām arundhatīm / tasyāḥ saṃcālanenaiva yogī rogaiḥ pramucyate // Therefore [the yogi] should regularly make Arundhatī move, she who contains speech. By making her move the yogi is freed from diseases. 3.101 येन संचालिता शक्तिः स योगी सिद्धिभाजनम् । किमत्र बहुनोक्तेन कालं जयति लीलया ॥ yena saṃcālitā śaktiḥ sa yogī siddhibhājanam / kim atra bahunoktena kālaṃ jayati līlayā // The yogi who has made Kuṇḍalinī move is worthy of success. There is no point in speaking at length about this. He easily conquers death. 3.102 अभ्यासनिःसृतां चान्द्रीं विभूत्या सह मिश्रयेत् । तद्धारणं तूत्तमाङ्गे दिव्यदृष्टिप्रदायकम् ॥* abhyāsaniḥsṛtāṃ cāndrīṃ vibhūtyā saha miśrayet / taddhāraṇaṃ tūttamāṅge divyadṛṣṭipradāyakam //* The yogi should mix with ash the fluid of the moon emitted as a result of the practice. Wearing that [mixture] on the head bestows divine sight. 3.103 इति मुद्रा दश प्रोक्ता आदिनाथेन शम्भुना । एकैका तासु यमिनां महासिद्धिप्रदायिनी ॥* iti mudrā daśa proktā ādināthena śambhunā / ekaikā tāsu yamināṃ mahāsiddhipradāyinī //* Thus have the ten mudrās been taught by Śiva Ādinātha. Each of them can bestow liberation for those who observe the rules. 3.104 राजयोगं विना पृथ्वी राजयोगं विना निशा । राजयोगं विना मुद्रा विचित्रापि न राजते ॥ rājayogaṃ vinā pṛthvī rājayogaṃ vinā niśā / rājayogaṃ vinā mudrā vicitrāpi na rājate // Without a king the earth is not resplendent, without the moon the night does not sparkle, and without Rājayoga the wonderful [practice of] mudrā does not shine. 3.105 मारुतस्य विधिं सर्वं मनोयुक्तं समभ्यसेत् । इतरत्र न कर्तव्या मनोवृत्तिर्मनीषिणा ॥ mārutasya vidhiṃ sarvaṃ manoyuktaṃ samabhyaset / itaratra na kartavyā manovṛttir manīṣiṇā // [The yogi] should carry out all breath practice with his mind engaged. The wise man must not let his attention wander. 3.106 खिलापि मध्यमा नाडी दृढाभ्यासेन योगिनाम् । आसनप्राणसंयाममुद्राभिः सरला भवेत् ॥ khilāpi madhyamā nāḍī dṛḍhābhyāsena yoginām / āsanaprāṇasaṃyāmamudrābhiḥ saralā bhavet // Through yogis’ steady practice by means of postures, breath retentions and mudrās, their central channels, even though untraversed, become straight. 3.107 उपासने विनिद्राणां राजयोगसमुद्रवत् । रुद्राणी चापरा मुद्रा भद्रां सिद्धिं प्रयच्छति ॥ upāsane vinidrāṇāṃ rājayogasamudravat / rudrāṇī cāparā mudrā bhadrāṃ siddhiṃ prayacchati // And for those who are tireless in their dedication, the peerless mudrā of Śiva bestows great perfection, like the ocean of Rājayoga. HP 3 Colophon इति श्रीस्वात्मारामयोगीन्द्रविरचितायां हठप्रदीपिकायां तृतीयोपदेशः ॥ 3 ॥ iti śrīsvātmārāmayogīndraviracitāyāṃ haṭhapradīpikāyāṃ tṛtīyopadeśaḥ // 3 // अथ समाधिः । atha samādhiḥ / Now samādhi: 4.1 इन्द्रियाणां मनो नाथो मनोनाथस्तु मारुतः । मारुतस्य लयो नाथस्तं नाथं लयमाश्रयेत् ॥ indriyāṇāṃ mano nātho manonāthas tu mārutaḥ / mārutasya layo nāthas taṃ nāthaṃ layam āśrayet // Mind is the master of the senses; breath is the master of the mind [and] dissolution [of the mind] is the master of the breath. [The yogi] should take refuge in that master, dissolution [of the mind]. 4.2 प्रणष्टोच्छ्वासनिश्वासः प्रध्वस्तविषयग्रहः । निश्चेष्टो निर्विकारश्च लयो जयति योगिनाम् ॥ praṇaṣṭocchvāsaniśvāsaḥ pradhvastaviṣayagrahaḥ / niśceṣṭo nirvikāraś ca layo jayati yoginām // The yogis’ motionless and unchanging dissolution [of mind], in which inhalation and exhalation have disappeared [and] perception of sense objects has ceased, reigns supreme. 4.3 उच्छिन्नसर्वसंकल्पो निःशेषाशेषचेष्टितः । स्वावगम्यो लयः कोऽपि जयतां वागगोचरः ॥ ucchinnasarvasaṃkalpo niḥśeṣāśeṣaceṣṭitaḥ / svāvagamyo layaḥ ko’pi jayatāṃ vāgagocaraḥ // May an extraordinary absorption reign supreme, in which all volition has been cut off and all activity ceased, intelligible [only] by means of itself and ineffable. 4.4 यत्र दृष्टिर्लयस्तत्र भूतेन्द्रियसनातनः । स्याच्छक्तिर्जीवभूतानां दृष्टिर्लक्ष्ये लयं गता ॥ yatra dṛṣṭir layas tatra bhūtendriyasanātanaḥ / syāc chaktir jīvabhūtānāṃ dṛṣṭir lakṣye layaṃ gatā // Dissolution, which is eternal in the elements and senses, occurs where the gaze is. The gaze that has dissolved into the focus becomes the power of living beings. 4.5 वेदशास्त्रपुराणानि सामान्यगणिका इव । एकैव शाम्भवी मुद्रा गुप्ता कुलवधूरिव ॥ vedaśāstrapurāṇāni sāmānyagaṇikā iva / ekaiva śāmbhavī mudrā guptā kulavadhūr iva // The Vedas, Shastras and Puranas are like common prostitutes. Śāmbhavī mudrā is unique and guarded like a woman of a good family. 4.6 अन्तर्लक्ष्यं बहिर्दृष्टिर्निमेषोन्मेषवर्जिता । एषा सा शाम्भवी मुद्रा सर्वतन्त्रेषु गोपिता ॥ antar lakṣyaṃ bahir dṛṣṭir nimeṣonmeṣavarjitā / eṣā sā śāmbhavī mudrā sarvatantreṣu gopitā // The focus is internal, the gaze external, unblinking: this is the śāmbhavī mudrā concealed in all the Tantras. 4.7 अन्तर्लक्ष्यविलीनचित्तपवनो योगी यदा वर्तते दृष्ट्या निश्चलतारया बहिरधः पश्यन्नपश्यन्नपि । मुद्रेयं खलु खेचरी भवति सा युष्मत्प्रसादाद्गुरो शून्याशून्यविवर्जितं स्फुरति यत्तत्त्वं पदं शाम्भवम् ॥ antarlakṣyavilīnacittapavano yogī yadā vartate dṛṣṭyā niścalatārayā bahir adhaḥ paśyann apaśyann api / mudreyaṃ khalu khecarī bhavati sā yuṣmatprasādād guro śūnyāśūnyavivarjitaṃ sphurati yat tattvaṃ padaṃ śāmbhavam // When the yogi’s mind and breath have dissolved in the internal focus while he is looking outwards and down with a gaze in which the pupils are unmoving, even though he is not looking [at anything], this indeed is khecarī mudrā. O guru, it manifests because of your favour and is that reality which is Śambhu’s state, free from what is void and not void. 4.8 श्रीशाम्भव्याश्च खेचर्या अवस्थायामभेदता ॥* śrīśāmbhavyāś ca khecaryā avasthāyām abhedatā //* There is no difference between the states of śāmbhavī and khecarī. 4.9 पाताले यद्विशति सुषिरं मेरुमूले तदस्मिन् तत्त्वं चैतत्प्रवदति सुधीस्तन्मुखं निम्नगानाम् । चन्द्रात्सारः स्रवति वपुषस्तेन मृत्युर्नराणां तं बध्नीयात्सुकरणमृदा नान्यथा कायसिद्धिः ॥ pātāle yad viśati suṣiraṃ merumūle tad asmin tattvaṃ caitat pravadati sudhīs tan mukhaṃ nimnagānām / candrāt sāraḥ sravati vapuṣas tena mṛtyur narāṇāṃ taṃ badhnīyāt sukaraṇamṛdā nānyathā kāyasiddhiḥ // That which enters the aperture into the underworld, which exists at the base of Meru, the wise yogi say that is the truth, the source of [all] rivers. [Likewise,] the essence of the body flows from the moon. Because of that, people die. One should dam that [essence] with the earth that is the good mudrā. Otherwise, there is no bodily perfection. 4.10 यत्किंचित्स्रवते चन्द्राद् अमृतं दिव्यरूपिणः । तत्सर्वं ग्रसते सूर्यस् तेन पिण्डं जरायुतम् ॥ yat kiṃcit sravate candrād amṛtaṃ divyarūpiṇaḥ / tat sarvaṃ grasate sūryas tena piṇḍaṃ jarāyutam // The sun devours whatever nectar flows from the divine moon. As a result, the body is afflicted by old age. 4.11 तत्रास्ति करणं दिव्यं सूर्यस्य मुखबन्धनम् । गुरूपदेशतो ज्ञेयं न तु शास्त्रार्थकोटिभिः ॥ tatrāsti karaṇaṃ divyaṃ sūryasya mukhabandhanam / gurūpadeśato jñeyaṃ na tu śāstrārthakoṭibhiḥ // There is a divine bodily position for this, which blocks the mouth of the sun. It is to be known from the teaching of a guru and not through the countless scriptural teachings. 4.12 श्रीआदिनाथेन सपादकोटि- लयप्रकाराः कथिता जयन्ते । नादानुसन्धानकमेकमेव मन्यामहे मान्यतमं लयानाम् ॥ śrīādināthena sapādakoṭi- layaprakārāḥ kathitā jayante / nādānusandhānakam ekam eva manyāmahe mānyatamaṃ layānām // The twelve and a half million methods of dissolution taught by glorious Śiva reign supreme. We consider one of the dissolutions in particular to be especially worthy of honour, concentration on the inner sound. 4.13 मुक्तासनस्थितो योगी मुद्रां संधाय शाम्भवीम् । शृणुयाद्दक्षिणे कर्णे नादमन्तःस्थमेकधीः ॥* muktāsanasthito yogī mudrāṃ saṃdhāya śāmbhavīm / śṛṇuyād dakṣiṇe karṇe nādam antaḥstham ekadhīḥ //* Seated in the pose of the liberated ones, the yogi should adopt śāṃbhavī mudrā and, with his mind one-pointed, listen to the inner sound in his right ear. 4.14 काष्ठे प्रवर्तितो वह्निः काष्ठेन सह शाम्यति । नादे प्रवर्तितं चित्तं नादेन सह लीयते ॥ kāṣṭhe pravartito vahniḥ kāṣṭhena saha śāmyati / nāde pravartitaṃ cittaṃ nādena saha līyate // A fire that has been set on wood disappears together with the wood; the mind set on the inner sound dissolves together with the inner sound. 4.15 विस्मृत्य सकलं बाह्यं नादे दुग्धाम्बुवन्मनः । एकीभूयाथ सहसा चिदाकाशे विलीयते ॥ vismṛtya sakalaṃ bāhyaṃ nāde dugdhāmbuvan manaḥ / ekībhūyātha sahasā cidākāśe vilīyate // Having forgotten everything external, the mind becomes one with the inner sound like milk and water, then quickly dissolves into the space of consciousness. 4.16 औदासीन्यपरो भूत्वा सदाभ्यासेन संयमी । उन्मनीकरणं सद्यो नादमेवावधारयेत् ॥ audāsīnyaparo bhūtvā sadābhyāsena saṃyamī / unmanīkaraṇaṃ sadyo nādam evāvadhārayet // Having become intent on indifference through regular practice, the ascetic should concentrate on nothing but the inner sound, which immediately brings about the [state] beyond mind. कीदृशमौदासीन्यम् । kīdṛśam audāsīnyam / What kind of indifference? 4.17 शीते काले चौपटी वा कुटी वा पथ्याहारे गोपयो वा पयो वा । भोज्ये भिक्षावृन्दमारण्यकन्दं पाणी द्रोणी कापि वा भोज्यपात्रे ॥ śīte kāle caupaṭī vā kuṭī vā pathyāhāre gopayo vā payo vā / bhojye bhikṣāvṛndam āraṇyakandaṃ pāṇī droṇī kāpi vā bhojyapātre // In the cold season, [indifference towards] whether [one is in] the open or a hut, with regard to good nourishment, whether it is cow’s milk or water, with regard to food, whether it is lots of alms [or] forest roots, and with regard to the vessel for food, whether it is the hand or some kind of bowl. 4.18 सर्वचिन्तां समुत्सृज्य सर्वचेष्टां च सर्वदा । नादमेवानुसंधानान्नादे चित्तं विलीयते ॥ sarvacintāṃ samutsṛjya sarvaceṣṭāṃ ca sarvadā / nādam evānusaṃdhānān nāde cittaṃ vilīyate // Having forever abandoned all worry and all activity, as a result of meditating on nothing but the inner sound the mind dissolves into the inner sound. 4.19 आरम्भश्च घटश्चैव तथा परिचयस्तथा । निष्पत्तिः सर्वयोगेषु योगावस्था भवन्ति ताः ॥ ārambhaś ca ghaṭaś caiva tathā paricayas tathā / niṣpattiḥ sarvayogeṣu yogāvasthā bhavanti tāḥ // Beginning (ārambhaḥ), union (ghaṭaḥ), accumulation (paricayaḥ) and completion (niṣpattiḥ): those are the stages of yoga in all yogas. तत्रारम्भावस्था । tatrārambhāvasthā / Among these, the beginning stage is [as follows]: 4.20 ब्रह्मग्रन्थेर्भवेद्भेदादानन्दः शून्यसंभवः । विचित्रक्वणको देहेऽनाहतः श्रूयते ध्वनिः ॥ brahmagranther bhaved bhedād ānandaḥ śūnyasaṃbhavaḥ / vicitrakvaṇako dehe’nāhataḥ śrūyate dhvaniḥ // As a result of the piercing of the knot of Brahmā, bliss arises in the void [and] an unstruck sound which has various tones is heard in the body. 4.21 दिव्यदेहश्च तेजस्वी दिव्यगन्धस्त्वरोगवान् । संपूर्णहृदयः शून्ये त्वारम्भे योगवान्भवेत् ॥ divyadehaś ca tejasvī divyagandhas tv arogavān / saṃpūrṇahṛdayaḥ śūnye tv ārambhe yogavān bhavet // With a divine body, radiant, smelling heavenly, free from disease and his heart full [of bliss], in the void in the beginning [stage] the [practitioner] becomes a yogi. अथ घटावस्था । atha ghaṭāvasthā / Now the unified stage: 4.22 द्वितीयायां घटीकृत्य वायुर्भवति मध्यगः । दृढासनो भवेद्योगी ज्ञानी देवसमस्तदा ॥ dvitīyāyāṃ ghaṭīkṛtya vāyur bhavati madhyagaḥ / dṛḍhāsano bhaved yogī jñānī devasamas tadā // In the second stage the breath, after bringing about union, goes into the middle [channel]. Then the yogi has a firm posture [and] he becomes a gnostic, equal to a god. 4.23 विष्णुग्रन्थेस्तदा भेदात्परमानन्दसूचकः । अतिशून्ये विमर्दश्च भेरीशब्दस्तदा भवेत् ॥ viṣṇugranthes tadā bhedāt paramānandasūcakaḥ / atiśūnye vimardaś ca bherīśabdas tadā bhavet // Then, as a result of the piercing of the knot of Viṣṇu there is a hint of supreme bliss in total emptiness (atiśūnye), and then the pounding sound of a kettle drum occurs. अथ परिचयावस्था । atha paricayāvasthā / Now the accumulation stage: 4.24 तृतीयायां ततो भित्त्वा विहायोमर्दलध्वनिः । महाशून्यं तदा याति सर्वसिद्धिसमाश्रयम् ॥ tṛtīyāyāṃ tato bhittvā vihāyomardaladhvaniḥ / mahāśūnyaṃ tadā yāti sarvasiddhisamāśrayam // In the third [stage], having pierced [the knot of Viṣṇu], the sound of a bass drum arises in space. Then [the yogi] reaches the great void, the abode of all supernatural powers. 4.25 चित्तानन्दं ततो जित्वा सहजानन्दसंभवः । दोषदुःखजरामृत्युक्षुधानिद्राविवर्जितः ॥ cittānandaṃ tato jitvā sahajānandasaṃbhavaḥ / doṣaduḥkhajarāmṛtyukṣudhānidrāvivarjitaḥ // Having overcome the [supreme] bliss of the mind, there arises innate bliss. [The yogi] becomes free of disease, suffering, old age, death, hunger and sleep. अथ निष्पत्त्यवस्था । atha niṣpattyavasthā / Now the perfection stage: 4.26 रुद्रग्रन्थिं ततो भित्त्वा सर्वपीठगतोऽनिलः । निष्पत्तौ वैणवः शब्दः क्वणद्वीणाक्वणो भवेत् ॥ rudragranthiṃ tato bhittvā sarvapīṭhagato’nilaḥ / niṣpattau vaiṇavaḥ śabdaḥ kvaṇadvīṇākvaṇo bhavet // Then, having pierced Rudra’s knot, the breath goes to all the seats [of the deities in the body]. In the perfected [stage] the sound of a flute becomes the sound of a resonating lute. 4.27 एकीभूतं तदा चित्तं राजयोगाभिधायकम् । सृष्टिसंहारकर्तासौ योगीश्वरसमो भवेत् ॥ ekībhūtaṃ tadā cittaṃ rājayogābhidhāyakam / sṛṣṭisaṃhārakartāsau yogīśvarasamo bhavet // Then, becoming one [with the sound] the mind is called Rājayoga. He becomes a creator and destroyer, an equal to a lord among yogis. 4.28 अस्तु वा मास्तु वा मुक्तिरत्रैवाखण्डितं महत् । लयामृतमयं सौख्यं राजयोगादवाप्यते ॥ astu vā māstu vā muktir atraivākhaṇḍitaṃ mahat / layāmṛtamayaṃ saukhyaṃ rājayogād avāpyate // Whether or not this is liberation, in this very state a great, unbroken pleasure, which is rich in the nectar of absorption, is attained from Rājayoga. 4.29 हठं विना राजयोगो राजयोगं विना हठः । न सिध्यति ततो युग्मम् आ निष्पत्तेः समभ्यसेत् ॥ haṭhaṃ vinā rājayogo rājayogaṃ vinā haṭhaḥ / na sidhyati tato yugmam ā niṣpatteḥ samabhyaset // Rājayoga without Haṭha and Haṭha without Rājayoga do not succeed so [the yogi] should practise both until the perfection stage. 4.30 राजयोगमजानन्तः केवलं हठकर्मठाः । ये तु तान्कर्षकान्मन्ये प्रयासफलवर्जितान् ॥ rājayogam ajānantaḥ kevalaṃ haṭhakarmaṭhāḥ / ye tu tān karṣakān manye prayāsaphalavarjitān // I consider those who are ignorant of Rājayoga and work only at Haṭha to be like farmhands who get no reward for their efforts. 4.31 तत्त्वं बीजं हठः क्षेत्रमौदासीन्यं जलं त्रिभिः । उन्मनीकल्पलतिका सद्य एवोद्भविष्यति ॥ tattvaṃ bījaṃ haṭhaḥ kṣetram audāsīnyaṃ jalaṃ tribhiḥ / unmanīkalpalatikā sadya evodbhaviṣyati // The supreme reality is the seed, Haṭha the ground and indifference water. With these three the wish-fulfilling vine that is the beyond-mind state immediately grows. 4.32–33 राजयोगः समाधिश्च उन्मनी च मनोन्मनी । अमरौघोऽपि चाद्वैतं निरालम्बं निरञ्जनम् ॥* rājayogaḥ samādhiś ca unmanī ca manonmanī / amaraugho’pi cādvaitaṃ nirālambaṃ nirañjanam //* अमनस्को लयस्तत्त्वं शून्याशून्यं परं पदम् । जीवन्मुक्तिश्च सहजं तुर्यं चेत्येकवाचकाः ॥ amanasko layas tattvaṃ śūnyāśūnyaṃ paraṃ padam / jīvanmuktiś ca sahajaṃ turyaṃ cety ekavācakāḥ // The sovereign yoga (rājayoga), meditative absorption (samādhi), the beyond mind state (unmanī), transmental state (manonmanī), [the sovereign yoga of] the lineage of immortals (amaraugha), non-duality (advaita), without support (nirālamba), pure (nirañjana), no-mind (amanaska), dissolution [of mind] (laya), the [ultimate] reality (tattva), void and not void (śūnyāśūnya), the highest state (para pada), liberation in life (jīvanmukti), innate (sahaja) and the fourth [state] (turya) are synonyms. 4.34 उन्मन्यवाप्तये शीघ्रं मार्गौ द्वौ मम संमतौ । तत्त्वं परमसौख्यं वा नादोपासनमेव च ॥ unmanyavāptaye śīghraṃ mārgau dvau mama saṃmatau / tattvaṃ paramasaukhyaṃ vā nādopāsanam eva ca // Two paths for the quick attainment of the beyond-mind state are approved by me: [cultivating] the ultimate reality (tattva) or supreme pleasure. And focusing on the inner sound [...] 4.35 सौख्यप्रविष्टचित्तानां मूढानामपि संमतम् । सद्यआनन्दसंधायी जायते नादजो लयः ॥ saukhyapraviṣṭacittānāṃ mūḍhānām api saṃmatam / sadyaānandasaṃdhāyī jāyate nādajo layaḥ // [...] is approved even for foolish people whose minds are intent upon pleasure. The dissolution which arises from the inner sound instantly bestows bliss. 4.36 नादानुसन्धानसमाधिभाजां योगीश्वराणां हृदये प्ररूढम् । आनन्दमेकं वचसामवाच्यं जानाति तं श्रीगुरुनाथ एव ॥ nādānusandhānasamādhibhājāṃ yogīśvarāṇāṃ hṛdaye prarūḍham / ānandam ekaṃ vacasām avācyaṃ jānāti taṃ śrīgurunātha eva // Only the glorious guru lord knows the unique ineffable bliss that has arisen in the hearts of lords among yogis who experience samādhi by concentrating on the inner sound. 4.37 सर्वचिन्तां परित्यज्य सावधानेन चेतसा । नाद एवानुसन्धेयो योगसाम्राज्यमिच्छता ॥ sarvacintāṃ parityajya sāvadhānena cetasā / nāda evānusandheyo yogasāmrājyam icchatā // [The yogi] who desires yogic sovereignty should abandon all thought and concentrate with an attentive mind on nothing but the internal sound. 4.38 कर्णौ पिधाय तूलेन यं शृणोति ध्वनिं मुनिः । तत्र चित्तं स्थिरीकुर्याद् यावत्स्थिरपदं व्रजेत् ॥ karṇau pidhāya tūlena yaṃ śṛṇoti dhvaniṃ muniḥ / tatra cittaṃ sthirīkuryād yāvat sthirapadaṃ vrajet // The sage should block his ears with cotton and fix his mind on the sound which he hears until he attains a state of stillness. 4.39 अभ्यस्यमानो नादोऽयं बाह्यमावृणुते ध्वनिम् । पक्षाद्विक्षेपमखिलं जित्वा योगी सुखी भवेत् ॥ abhyasyamāno nādo’yaṃ bāhyam āvṛṇute dhvanim / pakṣād vikṣepam akhilaṃ jitvā yogī sukhī bhavet // When this inner sound is being cultivated, it drowns out external sound. After a fortnight the yogi overcomes all distraction and becomes happy. 4.40 श्रूयते प्रथमाभ्यासे नादो नानाविधो महान् । वर्धमाने ततोऽभ्यासे श्रूयते सूक्ष्मसूक्ष्मतः ॥ śrūyate prathamābhyāse nādo nānāvidho mahān / vardhamāne tato’bhyāse śrūyate sūkṣmasūkṣmataḥ // In the first stage of practice, a loud sound of various kinds is heard. Then, as the practice progresses, a quieter and quieter sound is heard. 4.41 आदौ जलधिजीमूतभेरीनिर्झरसंभवाः । मध्ये मर्दलशंखोत्था घण्टाकाहलजास्तथा ॥ ādau jaladhijīmūtabherīnirjharasaṃbhavāḥ / madhye mardalaśaṃkhotthā ghaṇṭākāhalajās tathā // In the first stage, [the sounds] are those that are produced by the ocean, a [storm] cloud, a kettle drum and a waterfall. In the intermediate stage, they are [the sounds] produced by a bass drum and conch and a bell and trumpet. 4.42 अन्ते तु किङ्किणीवंशवीणाभ्रमरनिस्वनाः । इति नानाविधा नादाः श्रूयन्ते देहमध्यतः ॥ ante tu kiṅkiṇīvaṃśavīṇābhramaranisvanāḥ / iti nānāvidhā nādāḥ śrūyante dehamadhyataḥ // In the final stage, there are the sounds of little bells, a bamboo flute, a veena and a bee. These various sound are heard in the body. 4.43 महति श्रूयमाणेऽपि मेघभेर्यादिकध्वनौ । तत्र सूक्ष्मात्सूक्ष्मतरं नादमेव परामृशेत् ॥ mahati śrūyamāṇe’pi meghabheryādikadhvanau / tatra sūkṣmāt sūkṣmataraṃ nādam eva parāmṛśet // Even if a loud noise such as that of a [storm] cloud or kettle drum is being heard, the [yogi] should concentrate on only the very quietest sound in it. 4.44 घनमुत्सृज्य वा सूक्ष्मे सूक्ष्ममुत्सृज्य वा घने । तौ त्यक्त्वा मध्यमे स्याद्वा मनो नान्यत्र चालयेत् ॥ ghanam utsṛjya vā sūkṣme sūkṣmam utsṛjya vā ghane / tau tyaktvā madhyame syād vā mano nānyatra cālayet // Or, the [yogi] should filter out the gross sound for the subtle, or the subtle for the gross, or, abandoning both, be [focused] on [a sound] in the middle [and] not move the mind elsewhere. 4.45 यत्र कुत्रापि वा नादे लगति प्रथमं मनः । तत्रैव तत्स्थिरीभूत्वा तेन सार्धं विलीयते ॥ yatra kutrāpi vā nāde lagati prathamaṃ manaḥ / tatraiva tat sthirībhūtvā tena sārdhaṃ vilīyate // Alternatively, the mind fixes upon whatever sound it first attaches to and dissolves together with it. 4.46 मकरन्दं पिबन्भृङ्गो गन्धान्नापेक्षते यथा । नादासक्तं तथा चित्तं विषयान्न हि काङ्क्षते ॥ makarandaṃ piban bhṛṅgo gandhān nāpekṣate yathā / nādāsaktaṃ tathā cittaṃ viṣayān na hi kāṅkṣate // Just as a bee drinking nectar has no regard for fragrances, so the mind attached to the inner sound does not desire the objects of the senses. 4.47 बद्धं विमुक्तचाञ्चल्यं नादगन्धकजारणात् । मनःपारदमाप्नोति निरालम्बाख्यखोटताम् ॥ baddhaṃ vimuktacāñcalyaṃ nādagandhakajāraṇāt / manaḥpāradam āpnoti nirālambākhyakhoṭatām // When the mercury of the mind is bound and has cast off its fickle nature because it has been assimilated with the sulphur of the internal resonance, it attains the immobility called the unsupported (i.e. samādhi). 4.48 नादश्रवणतश्चित्तमन्तरङ्गभुजङ्गमः । विस्मृत्य सर्वमेकाग्रः कुत्रचिन्न हि धावति ॥ nādaśravaṇataś cittam antaraṅgabhujaṅgamaḥ / vismṛtya sarvam ekāgraḥ kutracin na hi dhāvati // As a result of listening to the inner sound, the snake that is the mind forgets everything and, one-pointed, does not dart off anywhere. 4.49 मनोमत्तगजेन्द्रस्य विषयोद्यानचारिणः । नियामनसमर्थोऽयं निनादो निशिताङ्कुशः ॥ manomattagajendrasya viṣayodyānacāriṇaḥ / niyāmanasamartho’yaṃ ninādo niśitāṅkuśaḥ // This inner sound is a sharpened goad with the power to restrain the bull elephant in must that is the mind as it wanders about in the garden of the sense objects. 4.50 अन्तरङ्गस्य जविनो वाजिनः परिघायते । नादोपास्तिरतो नित्यमवधार्यापि योगिना ॥* antaraṅgasya javino vājinaḥ parighāyate / nādopāstir ato nityam avadhāryāpi yoginā //* Cultivation of the inner sound is a bolt for [the stable door of] the swift horse of the mind, so the yogi should regularly focus on it. 4.51 घण्टादिनादसक्तस्तब्धान्तःकरणहरिणस्य । प्रहरणमतिसुकरं स्याच्छरसंधाता प्रवीणश्चेत् ॥ ghaṇṭādinādasaktastabdhāntaḥkaraṇahariṇasya / praharaṇam atisukaraṃ syāc charasaṃdhātā pravīṇaś cet // Striking the deer of the mind when, focused upon inner sounds such as that of a bell, it is transfixed, is very easy if the archer is skilful. 4.52 अनाहतस्य शब्दस्य तस्य शब्दस्य यो ध्वनिः । ध्वनेरन्तर्गतं ज्योतिर्ज्योतिरन्तर्गतं मनः । तन्मनो विलयं याति तद्विष्णोः परमं पदम् ॥* anāhatasya śabdasya tasya śabdasya yo dhvaniḥ / dhvaner antargataṃ jyotir jyotirantargataṃ manaḥ / tan mano vilayaṃ yāti tad viṣṇoḥ paramaṃ padam //* The tone of that sound is that of the unstruck sound. A light is inside the tone [and] the mind is inside the light. Then the mind dissolves. That is the supreme state of Viṣṇu. 4.53 तावदाकाशसंकल्पो यावच्छब्दः प्रवर्तते । निःशब्दं तत्परं ब्रह्म परमात्मा समीर्यते ॥ tāvad ākāśasaṃkalpo yāvac chabdaḥ pravartate / niḥśabdaṃ tat paraṃ brahma paramātmā samīryate // As long as sound continues, there is a concept of space. The supreme Brahman is soundelss and is called the supreme self. 4.54 यत्किंचिन्नादरूपेण श्रूयते शक्तिरेव सा । यस्तच्छ्रोता निराकारः स एव परमेश्वरः ॥ yat kiṃcin nādarūpeṇa śrūyate śaktir eva sā / yas tacchrotā nirākāraḥ sa eva parameśvaraḥ // Whatever is heard as the inner sound is nothing but Śakti. The formless one which hears it is nothing but the supreme lord. 4.55 श्रवणमुखनयननासानिरोधनं नैव कर्तव्यम् । शुद्धसुषुम्णासरणौ स्फुटममलः श्रूयते नादः ॥ śravaṇamukhanayananāsānirodhanaṃ naiva kartavyam / śuddhasuṣumṇāsaraṇau sphuṭam amalaḥ śrūyate nādaḥ // Blocking of the ears, mouth, eyes, and nose should not be performed [when] a clear inner sound is heard distinctly in the purified Suṣumṇā channel. 4.56 काष्ठगोष्ठीप्रपञ्चेन किं सखे श्रूयतामिदम् । पुरा मत्स्येन्द्रबोधार्थमादिनाथोदितं वचः ॥ kāṣṭhagoṣṭhīprapañcena kiṃ sakhe śrūyatām idam / purā matsyendrabodhārtham ādināthoditaṃ vacaḥ // Enough prattling punditry! O friend, listen to this instruction formerly taught by Śiva for awakening Matsyendra. 4.57 यावन्नैव प्रविशति चरन्मारुतो मध्यमार्गे यावद्बिन्दुर्न भवति दृढः प्राणवातप्रबद्धः । यावद्व्योम्ना सहजसदृशं जायते नैव तत्त्वं तावत्सर्वं वदति यदिदं दम्भमिथ्याप्रलापः ॥* yāvan naiva praviśati caran māruto madhyamārge yāvad bindur na bhavati dṛḍhaḥ prāṇavātaprabaddhaḥ / yāvad vyomnā sahajasadṛśaṃ jāyate naiva tattvaṃ tāvat sarvaṃ vadati yad idaṃ dambhamithyāpralāpaḥ //* As long as the moving breath does not enter the middle path, as long as bindu is not stable, restrained by the breath, as long as [realisation of] the ultimate truth (tattvam), which is as natural as the sky, does not arise, then all that one says is deceitful, and false chatter. 4.58 ज्ञात्वा सुषुम्णासद्भेदं कृत्वा वायुं च मध्यगम् । कृत्वासावैन्दवे स्थाने घ्राणरन्ध्रे निरोधयेत् ॥ jñātvā suṣumṇāsadbhedaṃ kṛtvā vāyuṃ ca madhyagam / kṛtvāsāv aindave sthāne ghrāṇarandhre nirodhayet // Having learnt the correct piercing of Suṣumṇā, [the yogi] should make the breath go into the central channel, put it in the place of the moon and block the nostrils. तथा च वसिष्ठः tathā ca vasiṣṭhaḥ And so, Vasiṣṭha [said]: 4.59 इडायां पिङ्गलायां च चरतश्चन्द्रभास्करौ । चन्द्रस्तामस इत्युक्तः सूर्यो राजस उच्यते ॥ iḍāyāṃ piṅgalāyāṃ ca carataś candrabhāskarau / candras tāmasa ity uktaḥ sūryo rājasa ucyate // The moon and sun move in Iḍā and Piṅgalā. The moon is said to be of the nature of tamas and the sun of rajas. 4.60 तावेव धत्तः सकलं कालं रात्रिंदिवात्मकम् । भोक्त्री सुषुम्णा कालस्य गुह्यमेतदुदाहृतम् ॥ tāv eva dhattaḥ sakalaṃ kālaṃ rātriṃdivātmakam / bhoktrī suṣumṇā kālasya guhyam etad udāhṛtam // Those two bring about the entirety of time, which consists of night and day. Suṣumṇā consumes time. This secret has been taught. तथा हि सौभद्रं नाम श्लोकचतुष्टयम् ।* tathā hi saubhadraṃ nāma ślokacatuṣṭayam /* For as the tetrad of verses called the Saubhadra has it: 4.61 षट्चक्रं षोडशाधारं त्रिधा लक्ष्यं गुणत्रयम् । शेषं तु ग्रन्थविस्तारं त्रिकूटं परमं पदम् ॥ ṣaṭcakraṃ ṣoḍaśādhāraṃ tridhā lakṣyaṃ guṇatrayam / śeṣaṃ tu granthavistāraṃ trikūṭaṃ paramaṃ padam // There are six cakras, sixteen supports, three focal points and three guṇas. Everything else is [just] the prolixity of texts. Trikūṭa is the supreme place. 4.62 कुण्डली कुटिलाकारा सर्पवत्परिकीर्तिता । सा शक्तिश्चालिता येन स मुक्तो नात्र संशयः ॥ kuṇḍalī kuṭilākārā sarpavat parikīrtitā / sā śaktiś cālitā yena sa mukto nātra saṃśayaḥ // Kuṇḍalinī is said to have a curved shape like a snake. The person who makes that goddess move is sure to be liberated. 4.63 यदा कूटं त्रिकूटस्थं चित्तं चित्रं निरन्तरम् । कुण्डल्यास्तु प्रयोगेण स मुक्तो नात्र संशयः ॥ yadā kūṭaṃ trikūṭasthaṃ cittaṃ citraṃ nirantaram / kuṇḍalyās tu prayogeṇa sa mukto nātra saṃśayaḥ // When the kūṭa is situated at Trikūṭa [then] the mind is wonderful and uninterrupted. By means of Kuṇḍalinī, [the yogi] is undoubtedly liberated. 4.64 द्वासप्ततिसहस्राणि नाडीद्वाराणि पञ्जरे । सुषुम्णा शाम्भवी शक्तिः शेषास्त्वेव निरर्थकाः ॥* dvāsaptatisahasrāṇi nāḍīdvārāṇi pañjare / suṣumṇā śāmbhavī śaktiḥ śeṣās tv eva nirarthakāḥ //* There are seventy-two thousand openings of the channels in the cage [that is the body]. Suṣumṇā is the Śāmbhavī Śakti while the other [channels] are pointless. 4.65 वायुः परिचितो यत्नादग्निना सह कुण्डलीम् । बोधयित्वा सुषुम्णायां प्रविशेदनिरोधतः ॥ vāyuḥ paricito yatnād agninā saha kuṇḍalīm / bodhayitvā suṣumṇāyāṃ praviśed anirodhataḥ // The breath, having been carefully accumulated, together with fire awakens Kuṇḍalinī and enters Suṣumṇā without obstruction. 4.66 सुषुम्णावाहिनि प्राणे सिध्यत्येव मनोन्मनी । अन्यथा विविधाभ्यासाः प्रयासायैव योगिनाम् ॥ suṣumṇāvāhini prāṇe sidhyaty eva manonmanī / anyathā vividhābhyāsāḥ prayāsāyaiva yoginām // When the breath is flowing in Suṣumṇā, the transmental state is attained. Otherwise [i.e. if the breath is not flowing in Suṣumṇā], the various practices [of yoga] lead to nothing but exertion for yogis. 4.67 पवनो बध्यते येन मनस्तेनैव बध्यते । मनश्च बध्यते येन पवनस्तेन बध्यते ॥ pavano badhyate yena manas tenaiva badhyate / manaś ca badhyate yena pavanas tena badhyate // The mind is bound by the very same thing that binds the breath and the breath is bound by that which binds the mind. 4.68 हेतुद्वयं तु चित्तस्य वासना च समीरणः । तयोर्विनष्ट एकस्मिन्द्रुतं द्वावपि नश्यतः ॥ hetudvayaṃ tu cittasya vāsanā ca samīraṇaḥ / tayor vinaṣṭa ekasmin drutaṃ dvāv api naśyataḥ // The mind has two impulses: past impressions (vāsanā) and the breath. When one of those two disappears, both soon disappear. 4.69 मनो यत्र विलीयेत पवनस्तत्र लीयते । पवनो लीयते यत्र मनस्तत्रैव लीयते ॥ mano yatra vilīyeta pavanas tatra līyate / pavano līyate yatra manas tatraiva līyate // The breath dissolves where the mind dissolves; the mind dissolves exactly where the breath dissolves. 4.70 दुग्धाम्बुवत्संमिलितौ सदैव तुल्यक्रियौ मानसमारुतौ हि । यावन्मनस्तत्र मरुत्प्रवृत्ति- र्यावन्मरुच्चापि मनःप्रवृत्तिः ॥ dugdhāmbuvat saṃmilitau sadaiva tulyakriyau mānasamārutau hi / yāvan manas tatra marutpravṛtti- r yāvan maruc cāpi manaḥpravṛttiḥ // Like water mixed with milk, mind and breath are always joined, behaving in the same way. As long as there is mind the breath is active, and as long as there is breath the mind is active. 4.71 तत्रैकनाशादपरस्य नाश एकप्रवृत्तेरपरप्रवृत्तिः । अध्वस्तयोश्चेन्द्रियवर्गबुद्धि- र्विध्वस्तयोर्मोक्षपदस्य सिद्धिः ॥ tatraikanāśād aparasya nāśa ekapravṛtter aparapravṛttiḥ / adhvastayoś cendriyavargabuddhi- r vidhvastayor mokṣapadasya siddhiḥ // As a result of one of those two disappearing the other disappears and as a result of one being active the other is active. And when neither has disappeared there is perception through all the sense faculties. When both have disappeared the state of liberation is attained. 4.72 वायुमार्गे त्वसंचारे सकलां लभते महीम् । तथाष्टगुणमैश्वर्यं सत्यं सत्यं वरानने ॥ vāyumārge tv asaṃcāre sakalāṃ labhate mahīm / tathāṣṭaguṇam aiśvaryaṃ satyaṃ satyaṃ varānane // When there is no movement in the path of the wind, [the yogi] obtains the whole earth and the eight lordly powers. True, true is this, O beautiful one. तथा विश्वरूपाचार्यः । tathā viśvarūpācāryaḥ / Thus, Viśvarūpācārya [said]: 4.73 यदा संक्षीयते प्राणो मानसं च विलीयते । तदा समरसत्वं यत्समाधिः सोऽभिधीयते ॥ yadā saṃkṣīyate prāṇo mānasaṃ ca vilīyate / tadā samarasatvaṃ yat samādhiḥ so’bhidhīyate // When the breath is destroyed and the mind dissolves, all experience is the same (samarasatva). That is called samādhi. 4.74 मनःस्थैर्ये स्थिरो वायुस् ततो बिन्दुः स्थिरो भवेत् । बिन्दुस्थैर्योदयात्पुत्र पिण्डस्थैर्यं प्रजायते ॥ manaḥsthairye sthiro vāyus tato binduḥ sthiro bhavet / bindusthairyodayāt putra piṇḍasthairyaṃ prajāyate // When the mind is still the breath is still, from which semen becomes still. As a result of semen becoming still, my son, the body becomes still. 4.75 दृष्टिः स्थिरा यस्य विनैव दृश्या- द्वायुः स्थिरो यस्य विना प्रयत्नात् । चित्तं स्थिरं यस्य विनावलम्बा- त्स एव योगी स गुरुः स सेव्यः ॥ dṛṣṭiḥ sthirā yasya vinaiva dṛśyā- d vāyuḥ sthiro yasya vinā prayatnāt / cittaṃ sthiraṃ yasya vināvalambā- t sa eva yogī sa guruḥ sa sevyaḥ // Only he whose gaze is steady without a visible object, whose breath is steady without effort [and] whose mind is steady without a support is a yogi, is a guru, is to be served. 4.76 प्रवेशे निर्गमे वामे दक्षिणे चोर्ध्वमप्यधः । न यस्य वायुर्वहति स मुक्तो नात्र संशयः ॥ praveśe nirgame vāme dakṣiṇe cordhvam apy adhaḥ / na yasya vāyur vahati sa mukto nātra saṃśayaḥ // [The yogi] whose breath does not move in, out, left, right, up or down is liberated. In this there is no doubt. 4.77 सर्वे हठलयोपाया राजयोगस्य सिद्धये । राजयोगसमारूढः पुरुषः कालवञ्चकः ॥* sarve haṭhalayopāyā rājayogasya siddhaye / rājayogasamārūḍhaḥ puruṣaḥ kālavañcakaḥ //* All the methods of Haṭha and Laya are for mastering Rājayoga. The man who has ascended to Rājayoga cheats death. 4.78 इति तु सकलयोगशास्त्रसिन्धोः परिमथितादवकृष्टसारभूतम् । अनुभवत हठामृतं यमीन्द्रा यदि भवतामजरामरत्ववाञ्छा ॥* iti tu sakalayogaśāstrasindhoḥ parimathitād avakṛṣṭasārabhūtam / anubhavata haṭhāmṛtaṃ yamīndrā yadi bhavatām ajarāmaratvavāñchā //* O ascetic lords, experience this nectar of Haṭha, the essence extracted from the ocean of all yoga scriptures after it has been churned, if you wish not to grow old and die. HP 4 Colophon इति श्रीस्वात्मारामयोगीन्द्रविरचितायां हठप्रदीपिकायां चतुर्थोपदेशः ॥ 4 ॥ iti śrīsvātmārāmayogīndraviracitāyāṃ haṭhapradīpikāyāṃ caturthopadeśaḥ // 4 //