हठरत्नावली
तृतीयोपदेशः
अथाष्टांगयोगः
अथातोऽष्टांगयोगानां स्वरूपं किञ्चिदुच्यते ।
बहवो योगिनः सिद्धा अंगैरेतैश्च शोभनैः ॥ 1 ॥
athāstāngayogah -
athāto stāngayogānām svarūpam kiñciducyate // bahavo yoginah siddha angairetaiśca sobhanaih // 1 //
Tr. Now the nature of astānga-yoga is being explained. Many yogis have attained siddhis through these efficacious methods. 1.
मनःप्रसादसन्तोषो मौनमिन्द्रियनिग्रहः ।
दया दाक्षिण्यमास्तिक्यमार्जवं मार्द्दवं क्षमा ॥ 2 ॥
भावशुद्धिरहिंसा च ब्रह्मचर्यं स्मृतिर्धृतिः ।
इत्येवमादयश्चान्ये मानसा नियमाः स्मृताः ॥ 3 ॥
manahprasādasantoso maunamindriyanigrahah // dayā dāksinyamāstikyamārjavam mārddavam kşamá // 2 //
bhāvasuddhirahimsă ca brahmacaryam smrtirdhrtih // ityevamādayaścānye mānasā niyamāh smrtā) // 3 //
Tr. Pacification of the mind, contentment, silence, control of sense organs, kindness, politeness, belief in God, straightforwardness, gentleness, forgiveness. purification of the thoughts, non-violence, celebacy, memory, forbearance and some such more-are known as niyamas for the mind. 2-3.
स्नानं शौचं ऋतं सत्यं जप-होमश्च तर्पणम् ।
तपोदान्तिस्तितिक्षा च नमस्कार' प्रदक्षिणम् ।
व्रतोपवासकाद्याश्च कायिका नियमाः स्मृताः ॥ 4 ॥
snanam saucam vratam satyam japahomaśca tarpanam // tapodantistitikșa ca namaskārah pradaksinam // vratopavāsakādyāśca kāyikā niyamah smrtāh // 4 //
Tr. Bath, cleanliness, vow, truthfulness, recitation (of mantras), fire worship, libation of water, penance, self-control, endurance, reverential salutation, circumambulation, observance of vows, fasting etc.-are the niyamas for the body.4
Note: śrīnivāsa introduces astāngayoga, but he has given only niyamas under two heads as manasa-niyama and kāyikaniyama. He does not elaborate on yamas and niyamas separately. He has included yamas like ahimsă and brahmacarya in the manasaniyamas, while satya in kayika-niyamas. The niyamas like Sauca, tapas are included under kāyika-niyamas. This seems to be quite different type of classification under niyamas. 1-4.
हठस्य प्रथमांगत्वादासनं दर्श्यते मया ।
तत्कुर्यादासनं स्थैर्यमारोग्यं चांगपाटवम् ॥ 5 ॥
hathasya prathamärgatvādāsanam darśyate maya // tatkuryādāsanam sthairyamărogyam căngapātavam // 5 //
Tr. asana, being the first part of hatha-yoga curriculam, is being narrated here by me. Practice of asanas alleviates diseases and contributes to stability, health and efficient body. 5.
वसिष्ठाद्यैश्च मुनिभिमत्स्येन्द्राद्यैश्च योगिभिः ।
अंगीकृतान्यासनानि लक्ष्यन्ते कानिचिन्मया' ॥ 6 ॥
vasisthädyaiśca munibhirmatsyendradyaiśca yogibhih // argikstānyāsanāni laksyante kānicinmayā // 6 //
Tr. Some of the asanas accepted by the sages like vasistha and yogis like matsyendra are being described by me. 6.
Note: This verse is a repetition from HP and suggests two traditions of asanas, namely, one of munis like vasistha etc., and the other of yogis like matsyendra etc. 6.
चतुरशीतिलक्षेषु एकैकं जीवजन्तुषु ।
veanu a s lagveita ? ॥ 7 ॥
caturasitilaksesu ekaikam jivajantusu // uddhịtya sambhunā proktāścaturasīti pithikā) // 7 //
Tr. sambhu has culled only eighty four asanas representing one from each lac of the eighty four lacs of species. 7.
Note: It is customary in the hathatexts, while describing āsanas to talk about the number of āsanas being eighty four lacs representing different species of creatures. Gś (6) states that siva has enumerated eighty four āsanas representing one from each lac of the species. However, very few texts give the list of eighty four asanas. This is one of the texts which enumerates eighty four asanas. 7.
चतुरशीतिपीठेषु' केषाञ्चिल्लक्षणं बुवे ।
आदिनाथोदिताः पीठाः देहारोग्यसुखप्रदा: ॥ 8 ॥
caturasitipithesu kesāñcillaksanam bruve Il ādināthoditāh pithāh dehārogyasukhapradā) // 8 //
Tr. From among eighty four pithas, I give the characteristics of a few. These pithas are recommended by adinatha, and contribute to the sense of wellbeing. 8.
Note: Srinivāsa has used pitha as a synonym for asana.
Although Srinivasa enumerates eighty four asanas in further verses, he does not describe the techniques of all the asanas.
JP also describes eighty four āsanas, but most of the names vary from the list given by Srinivasa. 8.
सिद्धं भद्रं तथा वज्रं सिंह शिल्पासनं परम् ।
" बन्धं कर सम्पुटितं शुद्धं' पद्मचतुष्टयम् ॥ 9 ॥
दण्डपार्श्व' च सहज बन्धपिण्डं मयूरकम् ।
एकपादं मयूरं च षण्मयूरमिहोच्यते ॥ 10 ॥
भैरवं कामदहनं पाणिपात्रं च कार्मुकम् ।
स्वस्तिकं गोमुखं वीरं मण्डूकं" मर्कटासनम् ॥ 11 ॥
मत्स्येन्द्रं पार्श्वमत्स्येन्द्रं बद्धमत्स्येन्द्रमेव च ।
निरालम्बनं चान्द्राख्यं काण्ठवं 5 चैकपादकम् ॥ 12 ॥
फणीन्द्रं पश्चिमं तानं शयितपश्चिमतानकम् ।
करणी चित्रनामासौ योगनिद्रा विधूननम् ॥ 13 ॥
पादपीडन हंसाख्ये2 नाभीतलमतःपरम् ।
आकाशमुत्पादतलं नाभीलसितपादकम् ॥ 14 ॥
वृश्चिकासनं चक्राख्य मुत्फालकमितीर्यते ।
उत्तानकूर्म कूर्म च बद्धकूर्म च नार्जवम् ॥ 15 ॥
कबन्धासनमित्याहुः गोरक्षासनमेव च ।
अंगुष्ठमुष्टिकं ज्ञेयं ब्रह्मप्रासादितं तथा ॥ 16 ॥
पञ्चचूलिं” कुक्कुटं च एकपादककुक्कुटम् ।
आकारितं बन्धचूली पार्श्वकुक्कुटमेव च ॥ 17 ॥
अर्धनारीश्वरश्चैते' बकासन धरावहे ।
चन्द्रकान्तं सुधासारं व्याघ्रासनमतः परम् ॥ 18 ॥
राजासनमथेन्द्राणी शरभासनमेव च ।
रत्नासनं चित्रपीठं बद्धपक्षीश्वरासनम् ॥ 19 ॥
विचित्र नलिनं कान्तं शुद्धपक्षी सुमन्द्रकम् ।
चौरंगी च तथा' क्रौञ्चं दृढासनखगासने ।
ब्रह्मासनं नागपीठमन्तिमं च शवासनम् ॥ 20 ॥
एवं मिलित्वा चतुरशीत्यासनानि" ।
siddham bhadram tathā vajram simhasilpāsanam param // bandham karah samputitam śuddham padmacatustayam/9/
dandapārsvam ca sahajam bandhapindam mayürakam // ekapādam mayūram ca şanmayüramihocyate //10 //
bhairavam kāmadahanam panipātram ca kārmukam // svastikam gomukham viram mandukam markarasanam/11/
matsyendrampārsvamatsyendram baddhamatsyendrameva ca niralambanam candrakhyam kanthavam caikapādakam //12//
phanindram paścimam tanam sayitapaścimatánakam // karani citranāmāsau yoganidrā vidhūnanam // 13 //
pädapidanam hamsākhye nabhitalamatahparam // akasamutpadatalam nabhilasitapādakam // 14 //
vrścikāsanam cakrākhyamutphālakamitiryate // uttanakarmam kurmam ca baddhakurmam ca nārjavam //15//
kabandhāsanamityāhuh goraksāsanameva ca // argusthamustikam jñeyam brahmaprāsāditam tathā // 16 //
pancacūlim kukkutamca ekapadakakukkutam // ākäritam bandhacāli pārsvakukkutameva ca // 17 //
ardhanārīśvarascaite bakāsanadharā vahe // candrakantam sudhāsāram vyāghrāsanamatah param // 18 //
räjäsanamathendrāni śarabhasanameva call ratnāsanam citrapitham baddhapakşiśvarāsanam // 19 //
vicitranalinam kantam śuddhapaksi sumandrakam // caurangi ca tathā krauñcam drdhasanakhagăsane // brahmāsanam nāgapithamantimam ca savāsanam // 20 //
evam militvä сaturasityäsanāni //
Tr. siddha, bhadra, vajra, simha, silpāsana, four types of padmasana, such as-bandha, kara, samputita and suddha, six types of mayūrāsana such as danda. pārsva, sahaja, bandha, pinda, chapada: bhairava, kāmadahana, pānipātra, kārmuka, svastika, gomukha, vira, mandüka, markata, matsyendra, pürsvamatsyendra, haddhamatsyendra, niralambana, candra, kanthava, ekapädaka, phanindra, paścimatāna, śayitapaścimatana, citrakarani. yoganidri, vidhūnana, pādapidana, hamsa, nābhitala, ākāśa, utpădatala, näbhilasitapädaka, vrścikāsana, cakra, utphälaka, uttanakürma, Kürma, baddhakurma, nārjava, kabandha, goraksasana, angustha, mustika, brahmaprāsādita; five kukkutas such as - pañcacülikukkuta, ekapădakakukkuta, ākārita, bandhacüli and parsvakukkuta; ardhanārīśvara, bakāsana, dharāvaha, candrakanta, sudhāsära, vyāghrāsana, rājāsana, indrāni, Sarabhāsana, ratnäsana, citrapitha, baddhapaksi, iśvarāsana, vicitranalina, känta, suddhapaksi, sumandraka, caurangi, krauñica, drdhāsana, khagasana, brahmāsana, nāgapitha, and lastly savāsana. 9-20.
Thus altogether there are eightyfour asanas.
एवमुक्तेषु पीठेषु मुख्या: प्रोक्तास्तथा दश ।
स्वस्तिकं गोमुखं पदमं वीरं सिद्धासन तथा ॥ 21 ॥
मयूरं कुक्कुटं चैव भद्रं सिंहासनं तथा ।
Yleig feudi da jei age4 ॥ 22 ॥
evamuktesu pitheşu mukhyāh proktāstathā daśa // svastikam gomukham padmam viram siddhasanam tatha /21/
-P. 3. Prema -T.J.N,n2. 4. yi-P.T. 5. ________________
mayūram kukkutam caiva bhadram simhasanam tatha // muktasanam tu vikhyātam teşu mukhyam catusta am //22/1
Tr. Among these asanas, ten are considered important, which are: svastika, gomukha, padma, vira, siddhasana, mayūra, kukkuta. bhadra, simhāsana and muktāsana. Out of these, four are more important. 21-22.
हठप्रदीपिकायाम्
चतुरशीत्यासनानि शिवेन कथितानि तु ।
तेभ्यश्चतुष्कमादांय सारभूतं ब्रवीम्यहम् ॥ 23 ॥
hathapradipikāyām -
caturasityāsanāni śivena kathitāni tu // tebhyascatuskamādāya sārabhūtam bravimyaham // 23 //
According to HP
Tr. siva has narrated eighty four āsanas, out of which, I describe four most excellent ones. 23.
सिद्धं पद्म तथा सिंह भद्रं चेति चतुष्टयम् ।
श्रेष्ठं तत्रापि च तथा तिष्ठेत्सिद्धासने" सदा ॥ 24 ॥
siddham padmam tathā simham bhadram ceti catustayam // Śrestham tatrapi ca tathā tisthetsiddhäsane sada // 24 //
Tr. The four āsanas are: siddha, padma, simha and bhadra. siddhāsana is the best among these four, which one should always adopt. 24.
तत्र सिद्धासनम् -
योनिस्थानक मंघिमूलघटितं कृत्वा दृढं विन्यसेन्
मेढ़े पादमथैकमेव नियतं कृत्वा समं विग्रहम् ।
स्थाणुः संयमितेन्द्रियोऽचलदृशा पश्यन्" भुवोरन्तरं
चैतन्मोक्षकपाट भेदजनक सिद्धासनं प्रोच्यते ॥ 25 ॥
tatra siddhāsanam yonisthanakamanghrimūlaghatitam krtvā drdham vinyasen medhre pådamathaikameva niyatam krtvā samam vigraham // sthānuh samyamitendriyo 'caladrśā paśyan bhruvorantaram caitanmokşakapātabhedajanakam siddhasanam procyate/25/
Tr. One should press the heel firmly against the perineum and place the other foot over the genital. He should remain straight and steady, control the senses, and keep the gaze fixed between the eyebrows. This is siddhāsana, which opens the door to liberation (moksa). 25.
aglada —
मेढ़ादुपरि निक्षिप्य सव्यं गुल्फें तथोपरि ।
matāntare tu -
medhradupari nihksipya sa vyam gulpham tathopari // gulphāntaram tu nihksipya siddhāh siddhāsanam viduh //26 //
According to others
Tr. One places the left ankle over the genital and the other ankle over the first one. According to the siddhas, this is siddhasana. 26.
एतत्सिद्धासनं प्राहुरन्ये वज्रासनं विदुः ।
Ulei aceae ॥ 27 ॥
etat siddhasanam prähuranye vajrasanam viduh // muktasanam vadantyanye prāhurguprāsanam pare // 27 //
Tr. This same siddhäsana is variously known as vajräsana, muktasana and guptāsana by others. 27.
Note: Although in this verse, vajrāsana, muktasana and guptāsana are considered synonyms of siddhäsana, other authorities, however, make differentiation in these four variations of siddhāsana.
When left heel is placed at the perineum and the right heel is placed on the organ of generation, it is siddhäsana. When right heel is placed at the perineum and the left heel is placed on the organ of generation, it is vajrasana. When the right heel is placed on the left heel and both the heels are placed at the perineum, it is muktasana. When right heel is placed on the left heel and both the heels are placed on the organ of generation, it is guptāsana.
GhS (ii.20) gives another technique of guptasana, in which one hides the two feet between the knees and thighs in such a manner that the feet come under the anus. 27.
ब्रह्मचारी मिताहारी त्यागी' योगपरायणः ।
3racud varasta ahoruf Peru ॥ 28 ॥
brahmacāri mitähäri tyāgi yogaparāyanah // abdädürdhvam bhavetsiddho nātra käryä vicirana // 28 //
Tr. There is no doubt that one, who observes celibacy, consumes moderate food, is detached (to worldy objects) and devoted to yoga, attains success after one year. 28.
नासनं सिद्धसदृशं न कुम्भकं केवलोपमः।
7 tar a 7 FIGHąsit 19: ॥ 29 ॥
näsanam siddhasadrśam na kumbhakam kevalopamah Il na khecarisamă mudrā na nādasadrśo layah // 29 //
Tr. There is no āsana like siddha, no kumbhaka like kevala, no mudra like khecari and no laya (absorption) like näda. 29.
hgsi
seguitsfaret ________________
अथ भद्रासनम् -
गुल्फी च वृषणस्याध: सीवन्या पार्श्वयोः क्षिपेत् ।
पार्श्वपादौ च पाणिभ्यां दृढं बद्ध्वा सुनिश्चलम् ।
भद्रासनं भवेदेतत् सर्वव्याधिविषापहम् ॥ 30 ॥
atha bhadrāsanam -
gulphau ca vrşanasyādhah sivanyāh pārsvayoh ksipet // pärsvapādau ca pāņibhyām drdham baddhvä suniścalam // bhadrasanam bhavedetat sarvavyadhivisapaham // 30//
Tr. The two ankles are put under the scrotum on the two sides of the perineum. One catches hold of the feet with hands and remains steady. This is bhadrāsana, which removes all the diseases und toxins. 30.
Note: GhS(11.9-10) gives a different variety of bhadrāsana. In this, instead of two ankles placed on the two respective sides of the perineum, the ankles are everted with the toes turned backwards. For detailed discussion, refer to YM (vol. x, No. 1, pp.28-33). 30.
अथ सिंहासनम -
गुल्फी च वृषणस्याध: सीवन्या पार्श्वयोः क्षिपेत् ।
दक्षिणे सव्यगुल्फं च दक्षिणे तु तथेतरम् ॥ 31 ॥
हस्तौ च जान्वो' संस्थाप्य स्वाङ्गुली सम्प्रसार्य च ।
व्यात्तवको निरीक्षेत नासाग्रं सुसमाहितः ॥ 32 ॥
atha simhāsanam
gulphau ca vrşanasyādhah sivanyān pārsvayoh ksipet // daksine savyagulpham ca daksine tu tathetaram // 31 //
hastau ca jānvoh samsthāpya svārgulih samprasarya ca // vyattavaktro nirikseta näsāgram susamähitah // 32 //
Tr. The ankles are placed under the scrotum on both the sides of the perineum in such a manner that the left ankle is on the right side and the right on the left. The palms are placed on the knees, spreading the fingers and the mouth kept wide open. One fixes the gaze on the tip of the nose. 31-32.
सिंहासनं भवेदेतत्सेवितं' योगिभिः सदा ।
बन्धत्रितयसंस्थानं कुरुते चासनोत्तमम् ॥ 33 ॥
simhāsanam bhavedetatsevitam yogibhih sada // bandhatritayasamsthānam kurute cāsanottamam // 33 //
Tr. This is simhāsana practised by all the yogis. This is an excellent āsana, which facilitates the application of the three bandhas. 33.
अथ पद्मासनम् -
वामोरूपरि दक्षिणं च चरणं संस्थाप्य वामं तथा
याम्योरूपरि पश्चिमेन विधिना धृत्वा कराभ्यां दृढम् ।
अंगुष्ठी- हृदये निधाय चिबुकं नासाग्रमालोकयेद्
एतद् व्याधिविनाशकारि' यमिनां पदमासनं प्रोच्यते ॥ 34 ॥
atha padmāsanam -
vämorüpari daksinam ca caranam samsthāpya Vāmam tathi yāmyorüpari pascimena vidhină dhrtvā karābhyam drdham // angusthau hrdaye nidhaya cibukam näsägramälokayed etad vyādhivināśakāri yaminām padmasanam procyate /34/
Tr. The right foot is placed on the left thigh and the left on the right, the big toes are held with the respective hands crossed behind the back, chin pressed against the chest and the gaze is directed towards the tip of the nose. This is padmāsana, which alleviates diseases of the yogis. 34.
Note: The padmāsana described here and also in GhS (ii.8) and GS (9)is popularly known as baddhapadmāsana. TBU (mantra39-40) describes padmāsana and baddhapadmāsana separately. 34.
तथा च याज्ञवल्क्यः
पादाङ्गुष्ठौ' निबध्नीया-द्धस्ताभ्यां व्युत्क्रमेण तु ।
ऊर्वोरुपरि विप्रेन्द्र कृत्वा पादतले उभे ।
पदमासनं भवेदेतत् सर्वेषामपि पूजितम् ॥ 35 ॥
tathă ca yājñavalkyah -
pädängusthau nibadhniyāddhastābhyam vyutkramena tu // ūrvorupari viprendra krt vă pădatale ubhe // padmāsanam bhavedetat sarvesāmapi pūjitam // 35 //
According to yājñavalkya –
Tr. Place both the feet on the opposite thighs and catch hold of the big toes with the respective hands crossed. This is padmāsana respected by all. 35.
दत्तात्रेयोऽपि -
उत्तानौ चरणौ कृत्वा ऊर्वोः संस्थाप्य यत्नतः ।
ऊरुमध्ये तथोत्तानी" पाणी कृत्वा ततो दृशी ॥ 36 ॥
नासाग्रे विन्यसेद्राजदन्तमूलं च जिह्वया ।
उत्तम्भ्य चिबुकं वक्षःसंस्थाप्य पवनं शनैः ॥ 37 ॥
dattātreyo'pi -
uttanau caranau krtvā ūrvoh samsthapya yatnatah // urumadhye tathottanau pani krtvā tato drsau // 36// nāsāgre vinyasedrājadantamūlam ca jihvayā // uttambhya cibukam vaksahsamsthāpya pavanam Sanaih //37/1
According to dattatreya
Tr. Firmly place the upturned feet on the opposite thighs. Place the upturned palms between the thighs. Fix the gaze on the tip of the nose. Press the tongue against the root of the front teeth. press the chin against the chest and gently raise the pavana (präna) up. 36-37.
इदं पदमासनं प्रोक्तं सर्वव्याधिविनाशनम् ।
gooi daar stealladyfa 38 ॥
idam padmasanam proktam sarvavyādhivinaśanam // durlabham yena kenapi dhimatā labhyate bhuvi // 38 //
Tr. This is padmāsana, which cures all the diseases. This is difficult to be attained even by the wise. 38.
Note: In the earlier verse, there is a specific mention of placing the right foot on the left thigh and the left foot on the right thigh. Here there is no such mention. It only suggests that the feet should be on the opposite thighs and hands are placed one over the other. In this technique jālandhara bandha is to be accompanied with jihvabandha. There is no mention of uddiyana bandha. brahmananda, commenting on this verse in HP(1.47), suggests that jälandhara bandha accompanied with jihvā bandha alone serves the purpose of mulabandha and uddiyāna bandha. 36-38.
कृत्वा सम्पुटिती करौ दृढतरं बद्ध्वा तु पदमासनम्
गाढं वक्षसि सन्निधाय चिबुकं ध्यानं च तच्चेतसि ।
वारंवारमपानमूर्ध्वमनिलं प्रोच्चारयेत् पूरितम्
yecmugefa 14gei eta 940144 ॥ 39 ॥
krivă samputitau karau drdhataram baddhva tu padmasanam gadham vaksasi sannidhaya cibukam dhyānam ca taccetasi vāramvāramapānamürdhvamanilam proccărayet püritam muncatpränamupaiti bodhamatulam sakteh prabhāvānnarah // 39 //
Tr. Firmly adopt padmāsana, fold the hands, firmly press the chin against the chest and repeatedly raise the apāna upwards forcefully so that it unites with prāna. Thus, one attains unparallel wisdom of the highest order through the arousal of sakti (kundali) and by intense concentration on the Supreme Reality.39.
Note: This verse is included under the description of mudrás in HP (10 ch, v. 145) published by Lonavla Yoga Institute (India). 39.
पदमासने स्थितो' योगी नाडीद्वारेषु पूरयेत् ।
पूरितं धियते यस्तु स मुक्तो नात्र संशयः ॥ 40 ॥
padmāsane sthito yogi nādidvāresu pürayet // püritam dhriyate yastu sa mukto nātra samsayah // 40 //
Tr. Adopting padmāsana, a yogi should inhale through the two nostrils and hold the breath. Thus one undoubtedly becomes liberated, 40.
करौ सम्पुटितौ कुर्यात् तत्सम्पुटितपंकजम् ॥ 41 ॥
karau samputitau kuryāt tat samputitaparikajam // 41 //
Tr. When palms are folded forming a cavity, it is samputitapurikaja, 41.
Note: Srinivasa, while commenting on the āsanas, gives four types of padmāsanas, namely, baddhapadmāsana, karapadma, sam putitapadma, and Suddhapadma, but he does not describe all of them. 41.
अथ मयूरम्
धरामवष्टभ्य करद्वयेन तत्कूपर स्थापितनाभिपार्श्व ।
उच्चासनो दण्डवदुत्थितः खे मयूरमेतत्प्रवदन्ति' पीठम् ॥ 42 ॥
atha mayūram —
dharāmavastabhya karadvayena tatkūrpare sthāpitanābhipārsvah // uccāsano dandavadutthitah khe mayūrametat pravadanti pitham // 42 //
Tr. The two palms are placed on the ground. Elbows are placed on the respective sides of the navel and the body is lifted in the air like a horizontal stick. This is known as mayura-pitha. 42.
हरति सकलरोगानाशु गुल्मोदरादीन्
अभिभवति च' दोषानासनं श्रीमयूरम् ।
बहुकदशनभुक्तं भस्मकुर्याद्विचित्रम्
जनयति जठराग्निं जीर्यते कालकूटम् ॥ 43 ॥
harati sakalarogānāšu gulmodarādin abhibhavati ca dosānāsanam srimayūram // bahukadaśanabhuktam bhasmakuryādvicitram janayati jatharagnim jiryate kalakatam // 43 //
Tr. mayūrāsana enables quick relief from all the diseases of the spleen and the stomach and cures the imbalances caused by the humours. It further digests excess food and bad food, stimulates gastric fire and even digests the deadly poison. 43.
मयूरं दण्डवत्कुर्यान्मायूरं दण्डनामकम् ।
कुर्यान्मायूरं पाश्र्वाभ्यां मायूरपार्श्वनामकम् ॥ 44 ॥
mayüram dandavatkuryanmayüram dandanamakam // kuryānmāyāram pārsvābhyām māyürapārsvanämakam //44//
Tr. When mayüra is practised like a (horizontal) stick, it is called danda-māyūra. This same when practised on both the sides, is pārsva-mayūra. 44.
मयूरं' पद्मकं कुर्यात् बद्धकेकीति कथ्यते ॥ 45 ॥
mayüram padmakam kuryāt baddhakekiti kathyate // 45 //
Tr. With pudmāsana, mayūra is called baddhakeki. 45.
अथ पिण्डमयूरासनम् -
एक पादं मयूरागे प्रसार्यकं मयूरवत् ।
इदं पिण्ड"मयूराख्यं सर्वव्याधिविनाशकम् ॥ 46 ॥
atha pindamayūrāsanam -
ekam pādam mayūrāgre prasāryaikam mayüravat // idam pindamayürükhyam sarvavyadhivinasakam // 46 //
Tr. Stretch one leg infront and the other stretched out like a peacock. This is pinda-mayūra, which cures all the ailments. 46.
एकपादमयूरासनम् -
कण्ठे पादं प्रसार्यैकमेकपादं मयूरके ॥ 47 ॥
ekapādamayūrasanam -
kanthe pădam prasäryaikamekapadam mayürake // 47 //
Tr. One leg is placed over the neck and the other stretched out, forming ekapada-mayūra. 47.
Note: srinivāsa gives six varieties of mayūrāsana but describes only five. The sahajamayūra has not been described. 47.
अथ भैरवासनम् -
गुल्फो सम्पीड्य चान्योऽन्यं व्युत्क्रमेणोत्थितं शनैः ।
जान्वोध पार्श्वगती हस्ती दण्डवद् भैरवासनम् ॥ 48 ॥
atha bhairavasanam -
gulphau sampidya cinyo'nyam vyutkramenotthitam sanaih / jänvoh parsvagatau hastau dandavad bhairavasanam // 48 //
Tr. Press the two ankles with each other and raise them up. Place the hands straight by the sides of the knees. This is bhairavāsana. 48.
अथ कामदहनम्'
भद्रासनं सुखं स्थाप्य विपरीते तु द्वे पदे ।
अनेन यदि कुर्याच्चैतत् कामदहनं भवेत् ॥ 49 ॥
atha kamadahanam -
bhadrâsanam sukham sthāpya viparite tu dve pade // anena yadi kuryliccaitat kamadahanam bhavet // 49 //
Tr. Comfortably adopt bhadrāsana and place the toes turned backwards. This posture is kāmadahana. 49.
Note: The arrangement of the feet resembles the technique of bhadrasana described in GhS (ii.9-10). 49.
अथ पाणिपात्रासनम् -
नाभौ संस्थाप्य गुल्फी च तन्मध्ये करपात्रताम् ।
शनैर्यलेन कुर्वीत पाणिपात्रं तदुच्यते ॥ 50 ॥
atha pānipātrāsanam
näbhau samsthäpya gulphau ca tanmadhye karapătratäm // Sanairyatnena kurvita panipatram taducyate // 50 //
Tr. Gently press the ankles against the navel and arrange the hands like a water pot there. This is pānipātra. 50.
अथ धनुरासनम् -
पादांगुष्ठी तु पाणिभ्यां गृहीत्वा श्रवणावधि ।
धनुराकर्षणं कृत्वा' धनुरासनमुच्यते' ॥ 51 ॥
atha dhanurāsanam -
pādārgusthau tu pānibhyām grhitva Śravanävadhi // dhanurākarsanam krtvā dhanurāsanamucyate // 51 //
Tr. The big toes are held with the hands and are pulled upto the ears (alternately). Thus, one assumes the shape of a stretched bow. This is dhanurāsana. 51.
Note: This variety is called akarsana-dhanurāsana to differentiate it from the variety of dhanurāsana described in GhS (ii.18). The technique of dhanurāsana described in Ghs is different and is done in prone lying position. For detailed discussion, see YM (vol.ix, No. 4, pp. 42-54). 51,
अथ स्वस्तिकासनम् -
जानूोरन्तरं सम्यक कृत्वा पादतले उभे ।
E' f ond ॥ 52 ॥
atha svastikāsanam
jānūrvorantaram samyak krtvā pădatale ubhe // rjukāyasamasinah svastikam tat pracaksate // 52 //
Tr. Arrange both the soles (feet) properly between the thighs and the shanks and sit erect. This is called svastikäsana. 52.
Note: brahmananda in his commentary jyotsnā suggests the reading janghorvor' instead of jānūrvor', meaning 'between the thigh and the shank', rather than thigh and the knee. 52.
अथ गोमुखासनम् -
सव्ये दक्षिणगुल्फं तु पृष्ठपार्श्वे नियोजयेत् ।
fosfaa Hai huu nyerut ॥ 53 ॥
atha gomukhāsanam -
savye daksinagulpham tu prsthapārśve niyojayet // daksine 'pi tathā savyam gomukham gomukhasanam // 53 //
Tr. Place the right ankle by the side of the left hip and the left ankle by the right hip, thus imitating the shape of a cow's head. This is gomukhāsana. 53.
Note: Another popular variety of gomukhasana requires the hands to be braced on the back, left hand coming from below and the right hand coming from above over the right shoulder. This arrangement of the hands is described in BYS-19,20 and generally it is practised. This may be called baddhahasta-gomukhasana. HY, however, suggests to hold the big toes by crossing the hands behind For detailed discussion on varieties of gomukhāsana, refer to YM (vol.xviii, No. 1, pp.41-44). 53.
अथ वीरासनम् -
एक पादमथैकस्मिन् विन्यसेदूरुणि स्थिरम् ।
sarite atsakradita 54
atha virāsanam
ekam pādamathaikasmin vinyaseduruni sthiram // itarasmimstathā corum virāsanamitiritam // 54 //
Tr. Place one foot on the opposite thigh and the other foot under the opposite thigh and remain steady. This is called viräsarna. 54.
Note: This is also known as ardhāsana in YV (II: 46). Besides HP(1.21), this variety is described in other yogic texts such as SUp (i: 2-4), TBU (37),
AhS (xxxi: 39) and TVd (ii: 46). The technique of vīrāsana differs in GhS(ii.17) from the one given here. In GhS variety, one foot is placed on the opposite thigh while turning the other foot backwards. Traditions differ in the use of the upper foot being placed on the opposite thigh. JUp (iii: 6) prescribes left foot to be kept on the right thigh, while brahmananda in his commentary jyotsnā, recommends right foot to be placed on the left thigh. But HP permits both these variations. Although, there is no mention about the arrangement of hands in virüsana, its being a meditative pose, the hands are comfortably placed on the knees. 54.
अथ मण्डूकासनम् -
पृष्ठं" सम्पीड्य गुल्फाभ्यां जान्वंगे सवलयाकृतिः ।
Kara Para quça YT46 ॥ 55 ॥
atha mandūkāsanamprstham sampidya gulphābhyām jänvange savalayakrtih // hastau pidatale ksiptau mandikam piidadosahrt// 55 //
Tr. The ankles are placed under the buttocks. The knees are kept wide apart. Hands are placed under the feet. This is mandakāsana, which removes diseases of the legs.55.
अथ मर्कटासनम् -
पादौ सम्पीड्य हस्ताभ्यां अंगुष्ठी' धारयेद् दृढम् ।
पादमध्ये शिरः क्षिप्त्वा धनुर्वन्मर्कटासनम् ॥ 56 ॥
atha markatāsanam -
pādau sampidya hastábhyām argusthau dharayed drdham // pādamadhye sirah ksiptvā dhanurvanmarkatlisanam // 56 //
Tr. Pressing the legs with the hands, firmly hold the big toes (from behind) and drop the head between the legs, imitating the form of a bow. This is markatāsana. 56.
अथ मत्स्येन्द्रासनम्
वामोरुमूलार्पितदक्षपादो' जान्वोर्बहिर्वेष्टितदक्षदोष्णा ।
प्रगृह्य तिष्ठेत्परिवर्तिताङ्गः श्रीमत्स्यनाथोदितमासनं स्यात् ॥ 57 ॥
atha matsyendrāsanam -
vāmorumūlárpita daksapado jānvorbahirvestitadaksadosnā // pragrhya tisthetparivartitāngah śrimatsyanāthoditamāsanam syāt // 57 //
Tr. Place the right foot at the root of the left thigh and place the left leg by the side of the right knee. Hold the left leg by the right hand and twist the body and remain steady. This asana is Propagated by matsyendranatha. 57.
मत्स्येन्द्रपीठं जठरपदीप्तं' प्रचण्डरूपमण्डलखण्डनास्त्रम् ।
अभ्यासत: कुण्डलिनीप्रबोधं दण्डस्थिरत्वं च ददाति पुंसाम् ॥ 58 ॥
matsyendrapitham jatharapradiptam pracandarugmandalakhandanästram // abhyāsatah kundaliniprabodham dandasthiratvam ca dadāti pumsām // 58 //
Tr. matsyendra-pitha enhances the gastric fire and works like a weapon to destroy hosts of severe diseases. Moreover, it helps arousal of kundalini and offers stability to the spine. 58.
Note: The technique of matsyendrāsana given here differs from the one available in Ghs. In GhS (11.22-23), the hand is bent in the elbow crossing the raised knee and the chin rests on the palm of the hand.
In the technique of matsyendrāsana, though only the left twist is described, it is to be repeated on the other side also giving the right twist, as suggested by brahmananda. 58.
terei Paud CR-49144 59 ॥
pārsvabhyam dhriyate yastu pārsvamatsyendramuttamax // 59 //
Tr. When held by the sides, it forms pärsva-matsyendra, which is excellent. 59.
pa ng 4541474 ॥ 60 ॥
karena bandhayet tattu baddhamatsyendrasanam // 60 //
Tr. When tied with the hand, it makes baddhamatsyendra. 60.
Note: In these verses, two more varieties of matsyendrasana are given, but the techniques are not clearly described. 59-60.
. Jadi - Pa gari -T,t1, HRT-44147 -J.N.P.
AYT: -N,11,13.J. 2.
3-P.T.l. 3. ________________
अथ निरालम्बनम् -
कराभ्यां पंकजं कृत्वा तिष्ठेत्कूर्परया सुधीः ।
मुखमुन्नमयन्नुच्चै'निरालम्बनमासनम् ॥ 61 ॥
atha nirālambanam -
karābhyām pankajam krtvā tisthetkūrparaya sudhih // mukhamunnamayanuccair niralambanamasanam // 61 //
Tr. Hands forming like a lotus and supporting on the elbows, raise the face up. This is called niralambanäsana. 61.
निरालम्बनयोगी स्यान्निरालम्बनमासनम् ।
निरालम्बनता ध्यानं निरालम्बनमासनम् ॥ 62 ॥
niralambanayogi syanniralambanamasanam // miralambanata dhyānam niralambanamāsanam // 62 //
Tr. Practising niralambana asana, a yogi attains the state of niralambana. The posture niralambana culminates into niralambana dhyana. 62.
अथ सौरासनम् -
प्रसार्यकं पादतलं संस्थाप्य त्वेकपादकम् । 63 ॥
atha saurāsanam -
prasāryaikam pädatalam samsthāpya tvekapādakam // 63 //
Tr. Stretch out one leg and place the other foot on the ground. 63.
अथैकपादासनम -
एक पादमथो कण्ठे उत्थाप्यैकं च दण्डवत् ।
करौ सम्पुटितौ" कृत्वा एकपादं तदुच्यते ॥ 64 ॥
athaikapādāsanam -
ekapădamatho kanthe utthāpyaikam ca dandavat // karau samputitau kịtvā ekapādam taducyate // 64 //
Tr. Having placed one leg over the neck, the other leg is raised up like a stick. The hands are folded on the chest. This is called ekapāda. 64.
अथ फणीन्द्रासनम' -
पादाभ्यां वेष्टयेत्कण्ठं करयोः संस्थितोन्मुखम् ।
फणीन्द्रं सर्वदोषनं वोभूयात् सुखदं सदा ॥ 65 ॥
atha phanindrāsanam
pidäbhyam vestayetkantham karayoh samsthitonmukham // phanindram sarvadosaghnam vobhūyāt sukhadam sadā //65 //
Tr. The neck is encircled with two legs and supporting (the body) with the hands, the face is turned upwards. This phanindra removes all the ills and bestows upon one wellness for ever. 65.
अथ पश्चिमतानासनम -
प्रसार्य पादौ भुवि दण्डरूपी दोा पदाग"द्वितयं गृहीत्वा' ।
जानूपरि न्यस्तललाटदेशो वसेदिदं पश्चिमतानमाहुः । 66 ॥
atha paścimatānāsanam -
prasārya pādau bhuvi dandarūpau dorbhyam padāgradvitayam grhitvā // janūpari nyastalalātadeso vasedidam paścimatānamāhuh // 66 //
Tr. Stretch both the legs on the ground. Hold the big toes by the respective hands and put the forehead on the knees. This forms pascimatāna. 66.
इति पश्चिमतानमासनाम्यं पवनं पश्चिमवाहिनं करोति ।
उदयं जठरानलस्य कुर्यादुदरे कार्यमरोगतां च पुंसाम् ॥ 67 ॥
iti paścimatānamāsanāgryam
pavanam paścimavāhinam karoti // udayam jatharānalasya kuryādudare kärsyamarogatām ca pumsām // 67 //
Tr. pašcimatāna causes the currents of prāna to flow through susumna, stimulates gastric fire, reduces the belly and brings good health to a person. 67.
Note: This is an important traditional āsana, which tones up nerves supplying the pelvic organs and arising from lumbo-sacral region. GhS(ii.26) calls it pascimottanāsana. Ss (iii. 113-114) says that ugräsana is a synonym for paścimottanasana, although, there is a slight difference in the technique. 66-67.
शयितपश्चिमतानकम' -
तानं शयित्वा तु कुर्वीत शयितपश्चिमतानकम् । 68 ॥
śayitapaścimatănakam -
tānam sayitva tu kurvita śayitapaścimatūnakam // 68 //
Tr. Lie supine and practise paścimatāna to form śayitapaścimatāna. 68.
Note: For discussion on the varieties of paścimatäna, see YM (vol. 20, No.4, pp. 56-66). 68.
अथ विचित्रकरणीनामासनम -
शयितपश्चिमतानस्थे हस्तौ" तत्र प्रसारयेत् ।
पादौ दण्डसमी कृत्वा विचित्रकरणी भवेत् । 69 ॥
atha vicitrakaranināmāsanam -
sayitapaścimatānasthe hastau tatra prasārayet // pädau dandasamau krtvā vicitrakarani bhavet // 69 //
अथ योगनिद्रासनम -
पादाभ्यां वेष्टयेत्कण्ठं हस्ताभ्यां पृष्ठबन्धनम् ।
तन्मध्ये शयनं कुर्याद योगनिद्रा सुखप्रदा ॥ 70 ॥
atha yoganidrāsanam –
pädäbhyām vestayetkantham hastābhyām prsthabandhanam/ tanmadhye sayanam kuryad yoganidra sukhaprada // 70 //
Tr. Wind the legs around the neck, tie up the hands on the back and lie down. This is yoganidra, which offers wellbeing. 70.
अथ विधूननम् -
गुल्फ स्थितौ पादमेकं प्रसार्य तत्पादागं संस्पृशेत्तत्करेण ।
गुल्फं चान्यं धारयेत्तत्करेण धून पीठं चाभ्यसेच्चोभयत्र ॥ 71 ॥
atha vidhūnanam -
gulphasthitau pādamekam prasarya tarpādāgram samsprettatkarena // gulpham cānyam dhārayettatkarena dhūnam pitham căbhyaseccobhayatra // 71 //
Tr. Resting on the heels, stretch one leg and touch its toes with the respective hand. The other heel is held with the other hand. This is dhūna-pitha, which should be practised on both the sides. 71.
अथ पादपीडनासनम् -
स्थित्वैकस्मिन् पादतले कराभ्यां वेष्टयेत्तनुम् ।
पृष्ठे संस्थाप्य यत्नेन पादपीडनमासनम् ॥ 72 ॥
atha pādapidanāsanam -
sthitvaikasmin pădatale karābhyām vestayettanum // prsthe samsthāpya yatnena padapidanamāsanam //72//
Tr. Stand on one leg. Fold the other leg at the back and hold it with the hands. This is called pädapidanasana. 72.
अथ कुक्कुटासनम् -
पदमासनं सुसंस्थाप्य' जानूर्वोरन्तरे करौ' ।
निवेश्य भूमी संस्थाप्य व्योमस्थ' कुक्कुटासनम् ॥ 73 ॥
atha kukkutāsanam -
padmāsanam susamsthāpya jānūrvorantare karau // niveśya bhūmau samsthāpya vyomasthah kukkutäsanam/73/
Tr. Adopt padmāsana, insert the arms between the knees and the thighs and firmly place the palms on the ground and remain aloft. This is known as kukkutāsana. 73.
Note: sriniväsa mentions five varieties of kukkutāsana, namely, pañcaculi-kukkuta, ekapada-kukkuta, äkärita-kukkuta, bandhaculi-kukkuta and pārsva-kukkuta, but does not describe them. In this verse, he describes only one variety, but which is this variety, is not clear. KKHP describes pangu-kukkurāsana, where the footlock is raised by balancing on one hand, the other hand grasping the wrist of the balancing hand. 73.
अथोत्तानकूर्मासनम् -
कुक्कुटासनबन्धस्थो दोा सम्बध्य कन्धराम् ।
d atagal tagal-474 ॥ 74 ॥
athottānakūrmāsanam -
kukkutāsanabandhastho dorbhyām sambadhya kandharām // sete kūrmavaduttānametaduttanakūrmakam // 74 //
Tr. Assume kukkurāsana, wind the arms around the neck and lie on the back like a tortoise. This is uttāna-Kūrmāsana. 74.
Note: nārāyanatirtha in YSC(11.46-{12)) calls it uttānakukkutāsana. 74.
3 -n2. 5. **R4 -N.n2, Bora 4 -T. 6.age143144 T,
-). ________________
अथ वृश्चिकासनम् -
हस्ती' धरामवष्टभ्य चरणौ भालसंस्थिती ।
गुल्फो स्यातामुन्मुखः सन् वृश्चिकासनमीर्यते ॥ 75 ॥
atha vrścikasanam -
hastau dharāmavastabhya caranau bhālasamsthitau // gulphau syatamunmukhah san vrscikāsanamiryate // 75 //
Tr. Fix the hands on the ground, place the feet on the forehead, keeping the heels upturned. This is called vrscikāsana. 75.
ग्रन्थविस्तारभीत्या तु सर्वेषां च न लक्षितम् ।
granthavistarabhityā tu sarveșām ca na lakṣitam //
Tr. All the asanas are not described due to the apprehension that it may inflate the size of the book.
अथान्तिमं शवासनम -
प्रसार्य हस्तपादौ च विश्रान्त्या शयनं तथा ।
सर्वासन श्रमहरं शयितं तु शवासनम् ॥ 76 ॥
इत्यासननिरूपणम् ।
athāntimam savāsanam -
prasārya hastapādau ca viśrāntyā śayanam tatha // sarvasanaśramaharam sayitam tu savāsanam // 76 //
ityāsananirupanam //
Lastly Savāsana
Tr. Spread out the hands and legs, while lying relaxed. savāsana, which is practised in lying position, relieves fatigue caused due to practice of (all the) āsanas.76.
Thus ends the description of asanas.
आसनेन रुजं हन्ति प्राणायामेन पातकम् ।
प्रत्याहारेण योगीन्द्रो विकारं हन्ति मानसम् ॥ 77 ॥
asanena rujam hanti prānāyāmena pätakam // pratyähäreņa yogindro vikāram hanti mānasam // 77 //
Tr. asanas alleviate diseases, prānāyāma removes the sins and practice of pratyāhāra brings an end to mental ills of a yogi 77.
Note: The sequence of verse No. 76 and 77 has been changed by the Editors to suit the proper presentation of the text. 77.
अथ प्राणायामः
अथासने दृढे योगी वशी हितमिताशनः ।
गुरुपदिष्टमार्गेण प्राणायामान्' समभ्यसेत् ॥ 78 ॥
atha pranayamah -
athāsane drdhe yogi vaši hitamitāšanah // gurupadistamärgena prānäyämän samabhyaset // 78 //
Tr. Having attained perfection in āsana, a yogi, who is selfrestrained and who consumes wholesome and moderate food, should undertake the practice of pranayama, as instructed by the guru.78.
'चले वाते चलं चित्तं निश्चले निश्चलं तथा ।
योगी स्थाणुत्वमाप्नोति ततो वायुं निरुन्धयेत् ॥ 79 ॥
cale vate calam cittam niscale niścalam tathā // yogi sthānutvamāpnoti tato vāyum nirundhayet // 79 //
Tr. Mind becomes unstable as the breathing increases. When breathing is controlled, mind becomes stable and a yogi attains Steadiness. Therefore the vayu should be restrained.79.
यावद्वायु: स्थितो देहे तावज्जीवितमुच्यते ।
मरणं तस्य निष्क्रान्ति "स्ततो वायुं निरोधयेत् ॥ 80 ॥
yāvadvāyuh sthito dehe tavaljivitamucyate // maranam tasya niskrantistato vayum nirodhayet // 80 //
Tr. Life exists so long as the vāyu (prāna) remains in the body. Death means the exit of präna. Therefore, präna should be controlled. 80.
मलाकुलासु नाडीषु मारुतो नैव मध्यगः ॥
कथं स्यादुन्मनीभावः कायसिद्धिः कथं भवेत् ॥ 81 ॥
malakulāsu nādisu māruto naiva madhyagah // katham syādunmanībhāvah kāyasiddhih katham bhavet /81/
Tr. The măruta ( prāna) cannot freely pass through the middle nädi (susumna, due to morbidities in it. How can then one attain unmani state and supernormal bodily powers. 81.
ब्रह्मादयोऽपि त्रिदशा पवनाभ्यासतत्पराः ।
अभूवन्मृत्युरहिता-स्तस्मात्पवनमभ्यसेत् ॥ 82 ॥
brahmādayo 'pi tridaśāh pavanābhyāsatatparā) // abhivanmrtyurahitāstasmātpavanamabhyaset // 8211
Tr. Even the gods like brahmă etc. became free from death through consistent practice of prānāyāma. Therefore, one should practise prānāyāma. 82.
'सिद्धे वा बद्धपदमे वा स्वस्तिके चाथवासने ।
ऋजुकाय: समासीन प्राणायामान्समभ्यसेत् ॥ 83 ॥
siddhe vă baddhapadme vā svastike căthavāsane // rjukayah samāsinah pranayamansamabhyaset // 83 //
Tr. Adopt siddha, baddha-padma or svastikäsana and keeping the body erect, practise pranayama. 83.
Lकार्यसिद्धिः-J,N.II. 2.अमूवन्नन्तकभयात्त-P.T.II. 3. अथ प्राणायामप्रकार-P.T, अथ प्राणायामा -n2. 4. वा भवासने-P. वाथवासने-T.tInI. * अनुपलब्धश्लोकः -n3. ________________
पदमासनस्थितो योगी प्राणं चन्द्रेण पूरयेत् ॥'
प्राणं सूर्येण चाकृष्य पूरयित्वोदरं शनैः ॥ 84 ॥
विधिवत्कुम्भकं कृत्वा पुनश्चन्द्रेण रेचयेत् ।
येन त्यजेत्तेनापूर्य धारयेदविरोधतः ॥ 85 ॥
padmasanasthito yogi prānam candreņa pūrayet // prānam sūryena cākrsya pūrayitvodaram sanaih // 84 //
vidhivatkumbhakam krtvā punaścandrena recayet // yena tyajettenāpūrya dhārayedavirodhatah // 85 //
Tr. Sit in padmāsana, draw prāna in through candra (left nostril) {See note). Gently draw the prāna through surya (right nostril) and fill up the cavity. Retain the air in the prescribed manner and exhale through candra (left nostril). Inhale through the same nostril, through which exhalation is done and comfortably hold the breath. 84-85.
Note: After the first line, the next line seems to be missing. HP-iv.11 (10 chapters) properly gives this missing line as “धारयित्वा यथाशक्ति पुनः सूर्येण रेचयेत्”, which means, "one should exhale through the suryanadi(right nostril) after holding the breath to the capacity". 84-85. प्राणं चेदिडया पिबेन्नियमितं भूयोऽन्यया रेचयेत्
पीत्वा पिंगलया समीरणमथो बद्ध्वा त्यजेद्वामया' ।
सूर्याचन्द्रमसोरनेन विधिना बिम्बद्वयं ध्यायताम्
शुद्धा नाडिगणा" भवन्ति यमिनां मासत्रयादूर्ध्वतः ॥ 86 ॥
prānam cedidayā pibenniyamitam bhūyo'nyayā recayet pitvā pingalayā samiranamatho baddhvā tyajedvāmayal sūryācandramasoranena vidhinā bimbadvayam dhyāyatam Suddhā nādiganā bhavanti yaminām māsatrayādürdhvatah 86
Tr. Regularly inhale prāna through idā and exhale through the other. Thereafter, draw the air in through pingala, retain and exhale through the left (nostril). This practice is done through sürya and candra, while visualizing the two discs (of the Sun and Moon). The yogis attain purification of the group of the nädis after three months. 86.
Note: The term 'bimbadvaya' refers to two disks of the sun and moon. 86.
प्रातमध्यन्दिने सायमर्धरात्रे च कुम्भकान् ।
safadhi agafi 4 ॥ 87 ॥
prätarmadhyandine sāyamardharătre ca kumbhakän // sanairasitiparyantam caturväram samabhyaset // 87 //
Tr. One should practise eighty rounds of kumbhakas increasing gradually four times in a day, in the morning, noon, evening and midnight. 87.
कनीयसि भवेत्स्वेदः कम्पो भवति मध्यमे ।
TORT #2 Tre YCH ॥ 88 ॥
kaniyasi bhavets vedah kampo bhavati madhyame // uttisthatyuttame pränarodhe padmasane muhuh // 88 //
Tr. Lower type of prāņāyāma generates perspiration, medium one causes tremors, while one levitates during the practice of superior type of prānāyāma when adopting padmāsana. 88.
जलेन श्रमजातेन अङ्गमर्दनमाचरेत् ।
Ga Myar alfo ER HR ॥ 89 ॥
jalena śramajātena angamardanamācaret // drdhatā laghută căpi tathā gātrasya jāyate // 89 //
Tr. One will do well by rubbing the body with the sweat generated by exertion (of prānāyāma). This makes the body strong and light. 89.
यथा सिंहो गजो व्याघी भवेद्वश्यः शनैः शनैः ।
तथैव सेवितो वायुभवेद्वश्यः शनैः शनैः ॥ 90 ॥
yathā simho gajo vyāghro bhavedvaśyah sanaih sanain // tathaiva sevito vayurbhavedvasyah sanaih Sanaih // 90 //
Tr. As one can gradually tame a lion, an elephant or a tiger, similarly, prāņa must be controlled slowly through a gradual practice. 90.
प्राणायामेन युक्तेन सर्वरोगक्षयो भवेत्
अयुक्ताभ्यासयोगेन सर्वरोगसमुद्भवः ॥ 91 ॥
हिक्का' श्वासश्च कासश्च शिरकर्णाक्षिवेदनाः ।
भवन्ति विविधा रोगाठ पवनस्य व्यतिक्रमात् ॥ 92 ॥
prānāyāmena yuktena sarvarogaksayo bhavet // ayuktabhyāsayogena sarvarogasamudbhavah //91 //
hikka śvāsasca kāsasca sirahkarnāksivedanā) // bhavanti vividha rogah pavanasya vyatikramat // 92 //
Tr. Proper practice of prānāyāma alleviates all the diseases, whereas improper practice of prānāyāma invites all the disorders. An incorrect practice of prānāyāma causes several disorders, likehiccup, cough, asthma and pain in the head, ears and eyes. 91-92.
युक्तं युक्तं त्यजेद्वायुं युक्तं युक्तं प्रपूरयेत् ।
युक्तं युक्तं च बध्नीयादेवं सिद्धिमवाप्नुयात् ॥ 93 ॥
yuktam yuktam tyajedvāyum yuktam yuktam prapūrayet // yuktam yuktam ca badhniyādevam siddhimaväpnuyāt / 93 //
Tr. To get success, one should inhale, retain and exhale in a very judicious and controlled manner. 93.
यदा तु नाडीशुद्धि: स्यात् तदा चिह्नानि बाह्यतः ।
कायस्य कृशता कान्तिर्जायते तस्य निश्चितम् ॥ 94 ॥
yadā tu nādiśuddhih syāt tadā cihnāni bāhyatah // kāyasya kršatā käntirjāyate tasya niscitam // 94 //
Tr. When the nādis are purified the external signs certainly seen are - slimness and lustre of the body. 94.
यथेष्टं धारणं वायोरनलस्य प्रदीपनम् ।
HIGH Rd after 195
yathestam dhāranam vāyoranalasya pradipanam // nādābhivyaktirärogyam jāyate nädisodhanāt // 95 //
Tr. As a result of purification of the nādis, one is able to retain the breath longer, (one enjoys) increase in (bodily) fire, manifestation of the internally aroused sound and feeling of wellbeing. 95.
योगी' याज्ञवल्क्येनोक्तम् -
सव्याहृति सप्रणवां गायत्रीं शिरसा सह ।
E: 148 TT 41474148 oud ॥ 96 ॥
yogi yājñavalkyenoktam -
savyährtim sapranavām gayatrim sirasă saha // trih pathedāyatah prānah prānāyāmah sa ucyate // 96 // According to yogi yājñavalkya
Tr. During the retention of breath, recite gāyatri for three times along with vyährtis, pranava and siras. This is called prānāyāma. 96.
Note: The technique of pranayama described in this verse refers to the smārta prānāyāma, in which the prānāyāma is accompanied with the recitation of om (pranava), vyährti, gayatri and siras. 96.
7 4-T. 2. Pec -P.T. ________________
अत्र शिववचनम -
प्राणायामपरो योगी सोऽपि विष्णुमहेश्वरः ।
सर्वदेवमयो योगी तस्यावज्ञां न कारयेत् ॥ 97 ॥
इति प्राणायामनिरूपणम् ।
atra śivavacanam -
pranayamaparo yogi so'pi visnurmahesvarah // sarvadevamayo yogi tasyavajñām na kärayet // 97 //
iti pranayamanirupanam //
According to siva
Tr. A yogi, who is devoted to the practice of prānāyāma is like visnu and maheśvara. Such a yogi is a representation of all the gods. One should not
disrespect such a yogi. 97.
Thus ends the description of prānāyāma.
इति श्रीनिवासयोगीविरचितायां हठरत्नावल्यां तृतीयोपदेशः
iti srinivasayogiviracitāyām hatharatnavalyām třtiyopadeśaḥ Here ends the third chapter of hatharatnāvali composed by yogi śrīnivāsa