हठरत्नावली/द्वितीयोपदेशः

हठरत्नावली

द्वितीयोपदेशः

अष्टानां कुम्भकानां तु लक्षणं लक्ष्यते मया ।

अपूर्वाधिकसिद्ध्यर्थं कुम्भकानभ्यसेत्सुधीः ॥ 1 ॥

astānām kumbhakānām tu laksanam laksyate mayä // apürvädhikasiddhyartham kumbhakanabhyasetsudhih // 1 //

Tr. The characteristics of eight kumbhakas are being narrated by me. A wise should practise the kumbhakas to achieve amazing siddhis. 1.

अथवा -

विधिवत् प्राणसंयामैः नाडीचक्रे विशोधिते ।

सुषुम्नावदनं भित्वा सुखाद्विशति मारुतः ॥ 2 ॥

athavă —

vidhivat prānasamyāmaih nādicakre visodhite // susumnāvadanam bhitvā sukhadvisati mārutah // 2 // Or,

Tr. When the group of nādis is purified through the prescribed practice of pränāyāma, prana easily pierces the opening of susumnā and enters into it. 2.

मारुते मध्यमे जाते मनःस्थैर्य प्रजायते ।

मनसः सुस्थिरीभावः सैवावस्था मनोन्मनी ॥ 3 ॥

mărute madhyame jāte manahsthairyam prajāyate // manasah susthiribhavah saivāvastha manonmani // 3 //

Tr. Mind becomes steady as the prāna moves into the middle path (i.e. susumna). This poised state of the mind is called manonmani. 3.

तत्सिद्धये विधानज्ञः सदा कुर्वीत कुम्भकान् ।

विचित्रकुम्भकाभ्यासाद्विचित्रां सिद्धिमाप्नुयात् ॥ 4 ॥

tatsiddhaye vidhānajnah sadā kurvita kumbhakān // vicitrakumbhakābhyāsādvicitrām siddhimāpnuyät // 4 //

Tr. For attaining such a state (of manonmani) the experts practise varieties of kumbhakas. Amazing results can be achieved by practising various kumbhakas. 4.

भस्त्रिका भ्रामरी सूर्यभेदोज्जायी च शीतली ।

मूर्छानामकसीत्कारं केवलश्चाष्टकुम्भकाः ।

भुजंगकरणी चेति कुम्भका नवसंख्यकाः ॥ 5 ॥

bhastrikā bhrāmari sūryabhedoijāyi ca sitali II mürcchänāmakasitkāram kevalaścāstakumbhakäh // bhujangakarani ceti kumbhakā navasarikhyakah // 5 //

Tr. bhastrikā, bhrāmari, suryabheda, ujjāyi, sitali, mūrccha, sitkära and kevala are the eight kumbhakas, bhujangakarani is the ninth kumbhaka. 5.

अथवा -

सूर्यभेदनमुज्जायी तथा सीत्कारशीतली ।

भस्त्रिका भ्रामरी मूर्छा केवलश्चाष्टकुम्भकाः ॥ 6 ॥

athava - suryabhedanamujjāyi tathā sitkārasitali // bhastrikā bhrāmari mürccha kevalascāstakumbhakāh // 6 //

Or,

Tr. süryabhedana, ujjāyi, sitkāra, śitali, bhastrikā, bhrāmari, mūrccha and kevala are the eight kumbhakas. 6.

Note: This is a quotation from HP. While enumerating eight kumbhakas, we find in many other copies of HP plāvini included in place of kevala. GhS(v.46) omits sitkāri and plāvini and substitutes sahita and kevala. KP describes more than fifty kumbhakas, which are not found in any other texts. For details, refer to KP of raghuvira published by Lonavla Yoga Institute (India). 6.

पूरकान्ते तु कर्तव्यो बन्धो जालन्धराभिधः ।

कुम्भकान्ते रेचकादौ कर्तव्यस्तूड्डियानकः ॥ 7 ॥

pūrakānte tu kartavyo bandho jalandharābhidhah // kumbhakänte recakādau kartavyastuddiyanakah // 7 //

Tr. jālandhara should be practised after püraka, while uddiyana should be practised at the end of kumbhaka, but before recaka starts. 7.

Note : Ghs (v.49) has another version for the practice of uddiyana. According to it, uddiyāna should be performed after inhalation and before kumbhaka begins. 7.

अधस्तात्कुञ्चनेनाशु कण्ठसंकोचने कृते ।

मध्ये पश्चिमतानेन स्यात्प्राणो ब्रह्मनाडिगः ॥ 8 ॥

adhastärkuncanenašu kanthasarikocane krte // madhye paścimatānena syātprāno brahmanādigah // 8 //

Tr. By contraction of the anal muscles (mulabandha), by contraction of the throat (jālandhara bandha) and by pulling the abdominal wall backwards (uddiyāna bandha), the präna enters into the brahma-nādi (susumnā). 8.

Note: In this verse, the application of mūlabandha,jalandhara bandha and uddiyāna bandha is suggested. 8.

अपानमूर्ध्वमुत्थाप्य प्राणं कण्ठादधो नयेत् ।

योगी जराविमुक्तः स्यात् षोडशो वयसा भवेत् ॥ 9 ॥

apānamürdhvamutthäpya prānam kanthädadho nayet // yogi jaravimuktah syat sodaso vayasa bhavet // 9 //

Tr. One should raise the apăna upwards and take the prana downwards below the throat (jālandhara bandha). This makes the yogi free from old age and he becomes as young as of sixteen years. 9.

Note : Here mülabandha and jalandhara bandha are indicated. 9.

अथ सूर्यभेदनं नाम कुम्भकः

दक्षनाड्या समाकृष्य बहिःस्थं पवनं शनैः ।

यथा लगति कण्ठात्तु हृदयावधि सस्वनम् ॥ 10 ॥

यथेष्टं कुम्भयेद्वायुं रेचयेदिडया ततः ।

कपालं शोधनं चापि रेचयेत्पवनं शनैः ॥ 11 ॥

आलस्यं वातदोषघ्नं कृमिकीटं निहन्ति च ।

पुनः पुनरिदं कार्यं सूर्यभेदाख्यकुम्भकम् ॥ 12 ॥

atha süryabhedanam nāma kumbhakah

daksanādyā samākrsya bahihstham pavanam sanaih // yatha lagatikanthattu hrdayavadhi sasvanam // 10 //

yathestam kumbhayedvāyum recayedidaya tatah // kapalam sodhanam cāpi recayetpavanam sanaih // 11 //

alasyam vātadosaghnam krmikitam nihanti ca // punah punaridam kāryam sūryabhedakhyakumbhakam // 12 //

Tr. Slowly draw the external air through the right nostril in such a manner that the air causes a friction in the throat upto the heart and a sonorous sound is produced. Retain the air in to the capacity and thereafter slowly exhale through the left nostril. This cleanses the frontal sinuses. This further removes lethargy, rheumatism and worms. This sūryabhedana kumbhaka should be practised again and again. 10-12.

अथोज्जायी -

मुखं संयम्य नाडीभ्यामाकृष्य पवनं शनैः ।

यथा लगति हृत्कण्ठं हृदयावधि सस्वनः ॥ 13 ॥

पूर्ववत्कुम्भयेत्प्राणं रेचयेदिडया ततः ।

गले श्लेष्महरं प्रोक्तं देहानलविवर्धनम् ॥ 14 ॥

नाडीजालोदराधातुगतदोषविनाशनम् ।

गच्छता तिष्ठता कार्यमुज्जाय्याख्यं हि कुम्भकम् ॥ 15 ॥

athojjayi mukham samyamya nādibhyāmākrsya pavanam sanaih // yatha lagati hrtkantham hrdayāvadhi sasvanah // 13 //

purvavatkumbhayetprānam recayedidayā tatah // gale slesmaharam proktam dehanalavivardhanam // 14//

nādijālodarādhātugatadosavināśanam // gacchatā tisthatā kāryamuijāyyākhyam hi kumbhakam // 15 //

Tr. Close the mouth. Slowly inhale fully through both the nostrils with a frictional sound felt from the throat upto the chest. Retain the breath in the manner told before and thereafter exhale through the left nostril. This is ujjayi kumbhaka, which cures the phlegmatic disorders of the throat, increases the bodily fire, removes the morbidities of the network of the nādis, stomach and the bodily constituents (dhātus). This should be practised all the time. 13-15.

Note The term 'gacchatā tisthatā is not to be understood literally as 'while walking and standing', but to be taken to mean 'all the time'. 13-15.

अथ सीत्कारः -

सीत्कां कुर्यात्तथा वक्त्रे घ्राणेनैव विसर्जयेत् ।

एवमभ्यासयोगेन कामदेवो द्वितीयकः ॥ 16 ॥

योगिनीचक्रसंसेव्यः सृष्टिसंहारकारकः ।

न क्षुधा न तृषा निद्रा नैवालस्यं प्रजायते ॥ 17 ॥

atha sitkarah -

sitkām kuryāttathā vaktre ghranenaiva visar jayet // evamabhyāsayogena kāmadevo dvitiyakah // 16 //

yoginicakrasamsevyah srstisamhärakarakah // na kşudhi na trsä nidrā naivālasyam prajāyate // 17 //

Tr. One should always inhale through the mouth producing the sound 'sit', hold the air in and exhale through the nostrils. With this practice, one becomes like a cupid. He is respected by the yogini-cakra, becomes capable to create and destroy and does not suffer from hunger, thirst, sleep and drowsiness. 16-17.

भवेत्स्वच्छन्ददेहस्तु सर्वोपद्रववर्जितः ।

अनेन विधिना सत्यं योगीन्द्रो भाति भूतले ॥ 18 ॥

bhavets vacchandadehastu sarvopadravavarjitah // anena vidhinā satyam yogindro bhāti bhūtale // 18 //

Tr. Moreover, by this practice, an eminent yogi becomes physically fit, remains free from all the worldly sufferings and excells in life. 18.

अथ शीतली -

जिह्वया वायुमाकृष्य पूर्ववत्कुम्भकादनु ।

शनैरशीतिपर्य्यन्तं रेचयेदनिलं सुधीः ॥ 19 ॥

atha sitali

jihvayā väyumäkrsya pūrvavatkumbhakādanu // Sanairasitiparyyantam recayedanilam sudhih // 19 //

Tr. One draws the air in through the tongue, retains it in the manner told before and thereafter slowly exhales (through the hostrils). This is performed for eighty rounds. 19.

Note: srinivasa has emphasized on practising sitalikumbhaka upto 80 rounds. This is not mentioned specifically with other types of kumbhakas. This indicates great importance he attaches to Sitali.

KP(143)calls it kakacaricukumbhakaand includes sitaliand sitkari under it. KP(144) also attaches a great importance to this kumbhaka. 19.

गुल्मप्लीहोदरं दोषं ज्वरपित्तक्षुधातृषाः ।

विषाणि शीतली नाम कुम्भकोऽयं निहन्ति च ॥ 20 ॥

gulmaplihodaram dosam jvarapittaksudhātrsā) // visāni sitali nama kumbhako'yam nihanti ca // 20 //

Tr. Sitali kumbhaka removes dropsy, disorders of the spleen, fever, acidity, and toxicity and controls hunger and thirst. 20.

अथ भस्त्रिका -

रेचकः पूरकश्चैव कुम्भकः प्रणवात्मकः ।

रेचकोऽजस्रनिःश्वासः पूरकस्तन्निरोधकः ।

समानसंस्थितो योऽसौ कुम्भकः परिकीर्तितः ॥ 21 ॥

atha bhastrikā

recakah pūrakaścaiva kumbhakah pranavātmakah // recako ‘jasranihívásah pūrakastannirodhakah // samānasamsthito yo'sau kumbhakah parikirtitah // 21 //

Tr. pranayama, which is of the nature of pranava, is three fold, i.e. recaka, pūraka and kumbhaka. recaka stands for exhalation to the limit. pūraka means opposite of it, while kumbhaka is maintenance of stillness of breath. 21.

यथैव लोहकाराणां भस्त्री वेगेन चाल्यते ।

तथैव स्वशरीरस्थं चालयेत्पवनं सुधीः ॥ 22 ॥

यथा श्रमो भवेद् देहे तथा सूर्येण पूरयेत् ।

यथोदरं भवेत्पूर्णं पवनेन तथा लघु ॥ 23 ॥

धारयेन्नासिकां मध्यातर्जनीभ्यां विना दृढम् ।

कुम्भकं पूर्ववत्कृत्वा रेचयेदिडयानिलम् ॥ 24 ॥

yathaiva lohakārānām bhastri vegena cālyate // tathaiva svasarirastham călayetpavanam sudhih // 22 //

yatha śramo bhaveddehe tathā sūryena pürayet // yathodaram bhavet pūrnam pavanena tathā laghu //23//

dhārayennāsikām madhyātarjanibhyām vină drdham // kumbhakam pūrvavat kivā recayedidayänilam // 24 //

Tr. A wise should rapidly blow the bodily air like the bellows of an ironsmith until he becomes exhausted. Thereafter, he should slowly inhale through the right nostril so that the cavity fully fills up with air. Now using the fingers other than the middle and the index fingers, he should firmly hold the nose and retain the air as told before and exhale through the left nostril. 22-24.

वातपित्तश्लेष्महरं शरीराग्निविवर्धनम् ।

ब्रह्मनाडीमुखेसंस्थकफाद्यर्गलनाशनम् ।

विशेषेणैव कर्तव्यं भस्त्राख्यं कुम्भकं त्विदम् ॥ 25 ॥

vātapittaslesmaharam sarirăgnivivardhanam // brahmanādimukhesamsthakaphādyargalanāśanam // višesenaiva kartavyam bhastrākhyam kumbhakam tvidam

/25/

Tr. This bhastrā-kumbhaka cures the disorders caused due to vitiation of vāta, pitta and kapha humours, stimulates the gastric fire, removes the obstacles like phlegm etc. stuck up at the opening of brahma-nādi (suşumnà). This practice should be given a special emphasis. 25.

Note: There are different varieties of bhastrikå described in different texts and traditions. Scientific investigation on bhastrika prānāyāma indicated that even prolonged practice of 45 minutes does not lead to an increase in the urinary acidity. For details, refer to YM (vol. 1, No. 1, pp. 9-18).

It has been specifically mentioned in the tradition not to use the index and middle fingers for closing the nose during kumbhaka. The rationale of it is not clear. This arrangement of fingers is called omkara-mudrā. 21-25.

अथ भ्रामरी -

वेगोद्घोषं पूरकं भृंगनादं भृंगीनादं रेचकं मन्दमन्दम् ।

योगीन्द्राणां नित्यमभ्यासयोगाचित्ते जाता काचिदानन्दलीला ॥ 26 ॥

atha bhrāmari

vegodghosam pūrakam bhriganādam bhrriginādam recakam mandamandam // yogindrānām nityamabhyāsayogāc - citte jätā kācidānandalilā // 26 //

Tr. One inhales forcefully producing a sonorous sound resembling that of a male bee and exhales quite slowly, while making the sound like that of a female bee. This technique, if practised daily, fills the mind of the yogi with exceptionally ecstatic feeling. 26.

Note: The humming sound resembling that of a male bee and a female bee during pūraka and recaka is produced by pronouncing the nasalised sound as in the word gangā, accompanied by the vibrations of the soft palate. GhS (v.73-77) gives a different technique of bhrāmari. 26.

at a furt-T, yut-P.T.tl. 4. gausite -P.T,tl. ________________

अथ मूर्छा -

पूरकान्ते गाढतरं बद्ध्वा जालन्धरं शनैः ।

रेचयेनमूर्च्छनाख्योऽयं मनोमूर्छा सुखप्रदा ॥ 27 ॥

atha mürccha

pūrakānte gādhataram baddhvā jālandharam sanaih // recayenmürcchanakhyo yam manomūrccha sukhapradā //27 //

Tr. jālandhara bandha (chin lock) should be practised after the puraka and thereafter one should exhale (while maintaining jālandhara bandha). This is mano-mürccha, which is very pleasing. 27.

अथ केवलः -

रेचकं पूरकं मुक्त्वा सुखं यद्वायुधारणम् ।

प्राणायामोऽयमित्युक्तः स वै केवलकुम्भकः ॥ 28 ॥

atha kevalah

recakam pūrakam muktvä sukham yadváyudhāraṇam // pränāyamo'yamityuktah sa vai kevalakumbhakan // 28 //

Tr. Retention of breath with great comfort, irrespective of inhalation or exhalation, is called kevala-kumbhaka which is real prināyāma. 28.

Note: HP(1.71) classifies kumbhaka into sahita and kevala. The eight varieties of kumbhaka described in HP belong to sahita category, in which the breath is retained after inhalation and followed by exhalation. kevala kumbhaka is an advanced stage of sahita kumbhaka and is attained irrespective of inhalation or exhalation. Thus sahita variety is voluntary, whereas kevala is involuntary.

In this verse, the kevala kumbhaka is included in the nine kumbhakas described by Srinivasa.

In GhS(v.84-91), the words kevali and kevala seem synonymous and it is a voluntary type of kumbhaka. Attainment of kevala stage is an indication of high progress in yoga, where the mind gets absorbed completely. 28.

केवले कुम्भके सिद्धे रेचपूरकवर्जिते ।

न तस्य दुर्लभं किञ्चित् त्रिषु लोकेषु विद्यते ॥ 29 ॥

kevale kumbhake siddhe recapūrakavarjite // na tasya durlabham kiñcit trisu lokesu vidyate // 29 //

Tr. For the one who masters the kevala-kumbhaka without inhalation or exhalation, nothing remains unachievable for him in the three worlds. 29.

शक्तः केवलकुम्भेन यथेष्टं वायुधारणम्" ।

एतादृशो राजयोगो कथितो नात्र संशयः ॥ 30 ॥

saktah kevalakumbhena yathestam väyudhāranam // etādršo rājayogo kathito nātra samsayah // 30 //

Tr. Through the technique of kevala-kumbhaka, one can easily hold the breath to one's desire. This is undoubtedly rajayoga. 30.

अथ भुजंगीकरणम -

कण्ठेन पूरयेद्वायुं रेचयेत्कण्ठनालतः ।

भुजंगीकरणं चेति कुम्भकोऽयं नवमः स्मृतः ॥ 31 ॥

atha bhujangikaranam

kanthena pūrayedvāyum recayetkanthanälatah // bhujangikaranam ceti kumbhako'yam navamah smrtah // 31 //

Tr. Inhale the air through the throat and exhale also through the throat. This is bhujangi-karana, the ninth kumbhaka. 31.

Note: Srinivāsa enumerates bhujangikarana as the ninth variety of kumbhaka. HP(J) calls sitkāri kumbhaka as bhujangakumbhaka. HY also refers to bhujangikarana. jayatarãma calls it bhuyangama in JP(chapter-v). The technique of bhujangikarana seems to have some similarity with bhujangini mudrā described by Ghs in (1.3,69) and plāvini kumbhaka mentioned in HP-1.70.31.

महामुद्रा महाबन्धो महावेधस्तृतीयकः ।

उड्डियानं मूलबन्धो बन्धो जालन्धराभिधः ॥ 32 ॥

करणी विपरीताख्या वज्रोली शक्तिचालनम् ।

सम्प्रदाया खेचरी सा दश मुद्राः प्रकीर्तिताः ॥ 33 ॥

mahamudrā mahābandho mahāvedhastrtiyakah // uddiyānam mūlabandho bandho jalandharābhidhah // 32 //

karani viparitākhyā vajroli sakticālanam // sampradāyā khecari să daśa mudrāh prakirtitah // 33 //

Tr. The well-known ten traditional mudrās are: mahamudra, mahābandha, mahāvedha, uddiyāna, mūlabandha, jalandhara, viparitakarani, vajroli, śakti-calana and khecari. 32-33.

Note: Different texts give different number of mudrās. GhS (iii.1-3) describes 25 mudrās, in which are also included the 10 mudrās mentioned here. The nature of the mudrās given by Ghs is physical at one hand and psychological at the other. JP gives 24 mudras which are different from the list of Ghs. These are - sam kyobhani, drāvani, akarsani, vaśyā, unmani, mahārkusa, trikhanda, vinyjā, viparita-karana, mulabandha, kamarāja, uddiyāna, jālandhara, mahāmudra, mahabandha (pürnagirā), mahảvedha, khecari, Varanaka, sahajoli, sanmukhi, căcari, bhucari, agocari and unmani.

JP(603)suggests that mahamudrā, mahābandha and muhivedha are to be practised together. The description of mahabandha and mahävedha is differently given.

The place of mahamudră is said to be yoni-sthana, that of mahabandha is kantha-sthāna and that of mahāvedha is daśamasthāna (brahma-randhra). 32-33.

आदिनाथोदिता मुद्रा अष्टैश्वर्यप्रदायकाः ।

वल्लभाः सर्वसिद्धानां दुर्लभा महतामपि ॥ 34 ॥

ādināthodită mudrā astaiśvaryapradayakah // vallabhāh sarvasiddhānām durlabhä mahatāmapi // 34 //

Tr. These mudrās, propagated by adinātha, bestow upon one the eight supernatural powers and are highly respected by all the siddhas, but are difficult to be achieved even by the great. 34.

इति मुद्रा दश प्रोक्ता आदिनाथेन शम्भुना ।

एकैका तासु मुख्या स्यान्महासिद्धिप्रदायिनी ॥ 35 ॥

iti mudrā daśa proktā ādināthena sambhună // ekaikā tāsu mukhyā syānmahasiddhipradayini // 35 //

Tr. This is the set of ten mudrās told by ādinātha sambhu. Each one of them is of great significance, which brings about great siddhis (supernatural powers). 35.

अथ महामुद्रा -

महामुद्रां प्रवक्ष्यामि वशिष्ठेनोक्तमादरात् ॥ 36 ॥

atha mahāmudra

mahamudrām pravaksyāmi vasisthenoktamädarät // 36 //

Tr. With all respect, I now narrate mahāmudrā, as told by vasistha. 36.

Note: The reference to vašistha on mahāmudrā is not traceable.

The technique of mahămudrā given here resembles the technique given in Śs (iv.16-17).

There are different traditions giving different techniques of mahamudră. The general technique of mahamudra consists of the combination of four different practices, namely, siddhāsana, puścimatana, kumbhaka and application of bandhas. We find the following variations in different traditions:

sivasamhita tradition - It prescribes only jalandharabandha omitting both uddiyāna and mūla-bandha. During Jalandharabandha the bhrūmadhya-drsti is not required.

gheranda samhita tradition - In this tradition, mülabandha and uddiyana-bandha do not form a part of mahamudră technique. It advises only jālandhara-bandha combined with bhrümadhya-drsti or gazing in between the eyebrows.

brahmananda's tradition- brahmananda, the commentator of HP, who is trained in a tradition different from that of svätmärāma, differs on two points. He wants big toe and not the foot to be caught hold of in the hooks of the index fingers and not in the finger lock. Secondly, he advises jihva-bandha to be coupled with kumbhaka and not three bandhas.

hathapradipikā tradition - The technique described by svätmäräma requires only two bandhas, namely mülabandha and jalandhara-bandha during the practice of mahamudrä. He omits uddiyāna-bandha.

bālakrsna's tradition - While commenting upon muhimudrā, bālakrsna, the commentator of HP, mentions another variety of the technique in which mülabandha and jalandhara-bandha are hinted and the vāyu is to be held in the brahmarandhra. He Suggests that after practising with candra-nādi (left nostril), it should be repeated with sūrya-nādi (right nostril).

madhaviya tradition - In the madhaviya tradition mentioned by Swami Kuvalyānanda, the extended leg is caught at the foot with finger-lock. Inhalation is done with sound by partial contraction of glottis as in ujjāyi. There is simultaneous practice of all the three bandhas namely mūla, uddiyāna and jalandhara during Kumbhaka.

A comparison of the various techniques prescribed by different traditions noted above will show that the madhaviya tradition makes the practice of mahamudrā most difficult. However, it is the most perfect of the lot. As a progression based on simple to difficult principle, the sequence of the practice of mahamudra may be mentioned as follows-1) Śś tradition, 2) GhS tradition, 3) brahmanunda's tradition, 4) HP tradition, 5) balakrsna's tradition and 6) madhaviya tradition.

For detailed discussion on mahämudra, refer to YM (V1:59-76).

in these techniques, the practice of mahamudră is to be repeated on both the sides - left and right, for equal number of times. This im

This important point has not been mentioned here by śrinivasa. 36.

पादमूलेन वामेन योनिं सम्पीड्य दक्षिणम् ।

पादं प्रसारितं कृत्वा कराभ्यां पूरयेन्मुखम् ।

कण्ठे बन्धं समारोप्य पूरयेद्वायुमूर्ध्वतः ॥ 37 ॥

pidamūlena vāmena yonim sampidya daksinam // pādam prasäritam krtvā karābhyām pūrayenmukham // Kinthe bandham samāropya purayedvāyumurdhvatah // 37

Tr. Press the perineum with the left heel, extend the right leg and hold it with both the hands, inhale the air and apply Jalandhara bandha and retain the air in the upper region. 37.

यथा दण्डाहतः सर्पो दण्डाकारः प्रजायते ।

ऋज्वीभूता तथा शक्तिः कुण्डली सहजा भवेत् ॥ 38 ॥

yatha dandāhatah sarpo dandākārah prajāyate // rivibhuta tatha Saktih kundali sahaja bhavet // 38//

Tr. kundali Sakti becomes straight, just as a snake hit by a stick, becomes straight. 38.

तथा सा मरणावस्था जायते द्विपुटीस्थिता ॥ 39 ॥

tathā să maranāvasthā jāyate dviputisthitā // 39 //

Tr. This brings about the cessation of the functioning of the two nādis (idā and pingalā). 39.

न हि पथ्यमपथ्यं वा रसाः सर्वेऽपि नीरसाः ।

अपि भुक्तं विषं घोरं पीयूषमिव जीर्यते ॥ 40 ॥

na hi pathyamapathyam vă rasäh sarve 'pi nirasah // api bhuktam visam ghoram piyūşamiva jiryate // 40 //

Tr. For such a person, there is nothing like recommended or prohibited food. All that is tasteless becomes tasty. Even deadliest poison is digested like milk. 40.

क्षयकुष्ठगुदावर्तगुल्माजीर्णपुरोगमाः ।

दोषाः सर्वेः क्षयं यान्ति महामुद्रां तु योऽभ्यसेत्' ॥ 41 ॥

ksayakusthagudāvartagulmăjimapurogamā) // dosah sarve kşayam yanti mahāmudräm tu yo'bhyaset // 41 //

Tr. All the ailments like consumption, skin disease, constipation, glandular enlargement, indigestion and many others are cured by the practice of mahāmudrā. 41.

कथितेयं महामुद्रा जरामृत्युविनाशिनी ।

गोपनीया प्रयत्नेन न देया यस्य कस्यचित् ॥ 42 ॥

kathiteyam mahāmudra jarämrtyuvinasini // gopaniya prayatnena na deya yasya kasyacit // 42 //

Tr. mahamudrā removes old age and fear from death. Therefore, it should be carefully guarded and should not be imparted to all and sundry. 42.

अथ महाबन्धः -

पार्ष्णिं वामस्य पादस्य योनि-स्थाने नियोजयेत् ।

वामोरूपरि संस्थाप्य दक्षिणं चरणं तथा ॥ 43 ॥

atha mahābandhaḥ - parsnim våmasya pädasya yonisthane niyojayet // vāmorüpari samsthapya daksinam caranam tathā // 43 //

Tr. Place the left heel at the perineum, and the right foot on the left thigh. 43.

पूरयेन्मुखतो वायुं हृदये चिबुकं दृढम् ।

निभृत्य योनिमाकुञ्च्य मनो मध्ये नियोजयेत् ।

रेचयेच्च शनैरेवं महाबन्धोऽयमुच्यते ॥ 44 ॥

pūrayenmukhato vāyum hrdaye cibukam drdham // nibhrtya yonimākuńcya mano madhye niyojayet // recayecca śanairevam mahābandho'yamucyate // 44 //

Tr. Inhale through the mouth and firmly apply jalandhara bandha. Carefully contract the perineum (applying mulabandha) and direct the mind towards the middle path (susumnā) and slowly exhale. This is mahabandha. 44.

अयं योगो महाबन्धस्सर्वसिद्धिप्रदायकः ।

सव्यांगे च समभ्यस्य दक्षिणांगे समभ्यसेत् ॥ 45 ॥

ayam yogo mahābandhassarvasiddhipradayakah // savyārge ca samabhyasya daksinänge samabhyaset // 45 //

Tr. This technique of mahābandha bestows upon one all the siddhis (supernatural powers). This should be practised first on the left and then on the right. 45.

अयं च सर्वनाडीनामूर्ध्वगतिविबोधकः ।

त्रिवेणीसंगमं धत्ते केदारं प्रापयेन्मनः ॥ 46 ॥

ayam ca sarvanādināmurdhvagati vibodhakah // trivenisangamam dhatte kedāram prāpayenmanah // 46 //

Tr. This promotes all the currents of nadis moving in upward direction, brings about the confluence of the three nādis (idā, pingalā and suşumnā) and fixes the mind between the eye-brows (kedära). 46.

Note: The expression triveni sargama' indicates the confluence of the three rivers, i.e., gangă, yamunā and sarasvati. This analogy is implied here in case of confluence of idā, pingalā and susumnā. The place of confluence here is called kedara, which is the center of the eyebrows. 46.

रूपलावण्यसम्पन्ना यथा स्त्री पुरुषं विना ।

महामुद्रामहाबन्धौ निष्फलौ वेधवर्जितौ ॥ 47 ॥

rūpalāvanyasampannā yathā stri puruşam vină // mahămudrāmahābandhau nisphalau vedhavarjitau // 47 //

Tr. Just as a woman with beauty serves no purpose without a man, similarly, mahāmudra and mahābandha are futile without the practice of vedha (mahāvedha). 47.

अथ महावेधः

महाबन्धस्थितो योगी कृत्वा पूरकमेकधीः ।

वायूनां गतिमाकृष्य निभृतं कण्ठमुद्रया ॥ 48 ॥

atha mahāvedhah

mahābandhasthito yogi krtvā pārakamekadhih // vāyūnām gatimákrsya nibhrtam kanthamudrayā // 48 //

Tr. Having adopted mahābandha, a yogi should carefully inhale the air and apply.jalandhara bandha.48.

अष्टधा क्रियते चैतत् यामे यामे दिने दिने ।

पुण्यसंघातसन्धायी पापौघभिदुरः सदा ॥ 49 ॥

astadhā kriyate caitat yāme yāme dine dine // punyasanghätasandhayi papaughabhidurah sada // 49 //

Tr. If it is practised eight times a day every three hours (yama = 3 hours), it helps accumulating merits and destroys multitude of sins. 49.

सम्यक् श्रद्धावतामेव सुखं प्रथमसाधने ।

वह्निस्त्रीपथसेवां च प्रथमं परिवर्जयेत् ॥ 50 ॥

samyak Sraddhavatāmeva sukham prathamasādhane // vahnistripathasevām ca prathamam parivarjayer // 50 //

Tr. Even for those who are devoted should avoid in the beginning contact with fire, woman and taking long walk, which is beneficial. 50.

समहस्तयुगो भूमौ स्फिचौ सन्ताडयेच्छनैः ।

अयमेव महावेधः सिद्धिदोऽभ्यासतो भवेत् ॥ 51 ॥

samahastayugo bhūmau sphicau santādayecchanaih // ayameva mahāvedhah siddhido'bhyasato bhavet // 51 //

Tr. Firmly placing the palms on the ground, one carefully strikes the floor with the posteriors. This is mahävedha, which is accomplished by practice.51.

एतत्त्रयं महागुह्यं जरामृत्युविनाशनम् ।

वह्निवृद्धिकरं चैव ह्यणिमादिगुणप्रदम् ॥ 52 ॥

etattrayam mahāguhyam jarāmrtyuvināśanam // vahnivrddhikaram caiva hyanimādigunapradam // 52 //

Tr. This secret triad alleviates old age and fear of death, stimulates gastric fire and offers the supernatural powers like animā etc. 52.

अथोड्यानबन्धः -

बद्धो येन सुषुम्नायां प्राणस्तूड्डियते यतः ।

तस्मादुड्डियानाख्योऽयं योगिभिः समुदाहृतः ॥ 53 ॥

athodyānabandhah

baddho yena susumnāyām pränastuddiyate yatah // tasmāduddiyänäkhyo'yam yogibhih samudährtah // 53 //

Tr. The lock confined to susumna which causes the präna to rise upwards is called uddiyāna by the yogis. 53.

उड्डीनं कुरुते यस्मादविश्रान्तं महाखगः ।

उड्डियानं तदेव स्यात् तत्र बन्धोऽभिधीयते ॥ 54 ॥

uddinam kurule yasmadaviśrantam mahakhagah // uddiyānam tadeva syāt tatra bandho 'bhidhiyate // 54 //

Tr. The practice which takes the great bird (prana) always. moving upwards incessantly, is called uddiyāna, which is explained as under. 54.

Note: This verse has been obviously taken from HP (iii.55), where we get the reading tatra bandho 'bhidhiyate' instead of mūlabandho 'bhidhiyate. The same reading is found in DBU-76, VU-v.7, which being appropriate, has been accepted here. 54.

उदरे पश्चिमं तानं नाभेरूर्ध्वं च धारयेत् ।

उड्डियानो ह्यसौ बन्धो मृत्युमातंगकेसरी ॥ 55 ॥

udare paścimam tānam nābherurdhvam ca dhārayet // uddiyāno hyasau bandho mrtyumätargakesari // 55 //

Tr. Pull the abdominal wall above the navel towards the back. This is uddiyana-bandha, which removes fear of death, like a lion killing an elephant. 55.

गुरुणा सहजं प्रोक्तं वृद्धोऽपि तरुणो भवेत् ।

बाह्योड्याणं च कुरुते बाह्यालंकारवर्धनम् ॥ 56 ॥

gurunā sahajam proktam vrddho 'pi taruno bhavet // būhyodyānam ca kurute båhyalarikäravardhanam // 56 //

Tr. As a result of diligent practice of uddiyāna, as per the instruction of the guru, even an old person becomes young. This is called bihyodyana, which enhances the external beauty. 56.

नाभेरूर्ध्वमधो वापि तानं कुर्यात् प्रयत्नतः ।

षड्मासभ्यसेन्मृत्युं जयत्येव न संशयः ॥ 57 ॥

nābherürdhvamadho väpi tānam kuryat prayatnatah II sanmasamabhyasenmityum jayatyeva na samsayah // 57 //

Tr. Effortfully contract (the abdomen) above and below the navel. Thus, in six months, one undoubtedly overcomes (premature) death. 57.

Note: uddiyana is an exercise of the diaphragm and the ribs. It is practised either in sitting or standing positions. There is no mention about the phase of respirations, but the term 'bahyodyana' suggests that it is done under exhalatory condition. However, when uddiyāna is practised with prānāyāma, it is done under inhalatory condition. The anatomico-physiological mechanism differs in these two techniques. For detailed scientific investigation on exhalatory type of uddiyana, refer to YM (vol. 1,2,3,6 & 8). 57.

अथ मूलबन्धः -

पार्ष्णिभागेन सम्पीड्य योनिमाकुञ्चयेद् गुदम् ।

अपानमूर्ध्वमाकुञ्च्य मूलबन्धोऽयमुच्यते ॥ 58 ॥

atha mūlabandhah -

pirsnibhāgena sampidya yonimākuñcayed gudam // apānamurdhvamakuricya milabandho 'yamucyate // 58//

Tr. Press the perineum with the heel, contract the anal sphincters and pull the apāna vāyu upwards. This is mulabandha. 58.

अधोगतिमपानं वै ऊर्ध्वगं कुरुते बलात् ।

आकुञ्चनेन तं प्राहुर्मूलबन्धं हि योगिनः ॥ 59 ॥

adhogatimapinam vai urdhvagam kurute balat // akuricanena tam prahurmulabandham hi yoginah // 59 //

Tr. apāna, which has a downward movement, is forcefully raised upwards by contraction. yogis call this mülabandha. 59.

गुदं पार्ष्ण्या च सम्पीड्य वायुमाकुञ्चयेद् बलात् ।

वारं वारं यथा चोर्ध्व समायाति समीरणः ॥ 60 ॥

gudam pārsnyä сa sampidya vāyumākuńcayed balāt // varam vāram yathā cordhvam samāyāti samiranah // 60 //

Tr. Press the anus with the heel and forcefully contract apāna vāyu repeatedly, so that the vāyu moves upwards. 60.

प्राणापानौ नादबिन्दू मूलबन्धेन चैकताम् ।

गतौ तदा योगसिद्धिं प्राप्नोत्येव न संशयः 161 ॥

prānā pānau nadabindū mulabandhena caikatām // gatau tadā yogasiddhim prāpnotyeva na samsayah // 61 //

Tr. Thus, with the practice of mülabandha, prāna and apāna, hadi and bindu are united. Then one certainly attains success in yoga.61.

अपानप्राणयोरैक्यं क्षयो मूत्रपुरीषयोः ।

युवा भवति वृद्धोऽपि सततं मूलबन्धनात् ॥ 62 ॥

apānaprānayoraikyam ksayo mūtrapurisayoh // yuvā bhavati vrddho 'pi satatam mülabandhanåt // 62 //

Tr. As a result of consistent practice of mūlabandha, apāna and präna are unified, urine and faeces are reduced and even an old person becomes young. 62.

अपाने चोर्ध्वगे जाते प्रयाते वह्निमण्डले ।

तथानलशिखादीप्तिर्वायुना प्रेरिता यथा ॥ 63 ॥

apāne cordhvage jāte prayāte vahnimandale // tathānalaśikhādiptirvāyunā preritā yathā // 63 //

Tr. When apāna rises up and reaches the region of fire (navel region), the flame of the fire blazes forth, being fanned by vayu. 63.

Note: vahnimandala refers to the navel region and analasikhā refers to jatharagni or gastric fire. 63.

यातायातौ वह्न्यपानौ मूलरूपस्वरूपकौ ।

तेनाभ्यन्तः प्रदीप्तस्तु ज्वलनो देहजस्तथा ॥ 64 ॥

yātāyātau vahnyapānau mūlarūpas varüpakau // tenābhyantah pradiptastu jvalano dehajastathā // 64 //

Tr. Then the fire and apāna take their original form, which intensify the bodily fire. 64.

दण्डाहता भुजंगीव निश्चितं ऋजुतामियात् ।

बिलं प्रविष्टेव ततो ब्रह्मनाड्यन्तरं व्रजेत् ।

तस्मान्नित्यं मूलबन्धः कर्तव्यो योगिभिः सदा ॥ 65 ॥

dandāhată bhujangiva niścitam rjutamiyat // bilam pravisteva tato brahmanādyantaram vrajet // tasmännityam mülabandhaḥ kartavyo yogibhiḥ sada // 65 //

Tr. Thus, kundalini certainly becomes straight, like a snake beaten by a stick, and enters the brahmarandhra (susumna). Therefore, the yogis should always practise mülabandha. 65.

Note: These verses give a rationale of arousal of kundalini by the practice of mūlabandha. 64-65.

अथ जालन्धरः

कण्ठमाकुञ्च्य हृदये स्थापयेच्चिबुकं दृढम् ।

बन्धो जालन्धराख्योऽयं जरामृत्युविनाशकः ।

बध्नाति हि शिराजालं नाधो याति नभोजलम् ॥ 66 ॥

atha jālandharah

kanthamākuñcya hrdaye sthāpayeccibukam drdham // bandho jälandharākhyo'yam jarāmrtyuvināšakah // badhnati hi sirajalam nādhoyati nabhojalam // 66//

Tr. Contract the throat and press the chin against the chest. This is jálandhara bandha, which removes old age and premature death. Moreover, it ties up the nervous network, which restricts the downward flow of the nectar oozing from the space. 66.

ततो जालन्धरो बन्धः कण्ठसंकोचने कृते ।

न पीयूषं पतत्यग्नौ न च वायुः प्रकुप्यति ॥ 67 ॥

tato jālandharo bandhah kanthasarikocane krte // na piyusam patatyagnau na ca vāyuh prakupyati // 67 //

Tr. jālandhara bandha adopted by contracting the throat does not allow the nectar to fall into the fire and väyu does not go astray. 67.

Note: The word jāla refers to the network of the nerves going through the neck into the brain and dhara denotes holding back the nectar by working upon the brain. The purpose of jalandhara during prānāyāma is to exercise considerable pressure on the carotid sinus leading to the stimulation of the carotid nerves, which slow down the heart and with constant practice, a trance like condition may supervene. jālandhara bandha is not only practised during kumbhaka, but also during recaka in mūrochā prānāyāma, bringing about stupor. This technique also indicates the principle of viparitakarani involved in it. 66-67.

बन्धत्रयमिदं श्रेष्ठं महासिद्धैश्च सेवितम् ।

सर्वेषां योगतन्त्राणां साधनं योगिनो विधुः ॥ 68॥

bandhatrayamidam Śrestham mahasiddhaisca sevitam // sarvesam yogatantrānām sādhanam yogino viduh // 68 //

Tr. The set of three bandhas is of great importance in all the yogic treatises and is even practised by the eminent siddhas. 68.

अधस्तात्कुञ्चनेनाशु कण्ठसंकोचने कृते ।

मध्ये पश्चिमतानेन स्यात्प्राणो ब्रह्मनाडिगः ॥ 69 ॥

adhastātkuńcanenāśu kanthasarikocane krte // madhye paścimatănena syāt prāno brahmanädigah // 69 //

Tr. Firmly contract the lower region (apply mulabandha), contract the throat (apply jālandhara bandha) and retract in the middle (apply uddiyāna bandha). Thus, präna moves in the brahmanādi. 69.

Note: This verse indicates the application of three bandhas, namely, mūlabandha, jälandhara bandha and uddiyāna bandha, which are practised simultaneously. 69.

मूलस्थानं समाकुञ्च्य उड्डियानं तु कारयेत् ।

इडां च पिंगलां बद्ध्वा वाहयेत् पश्चिमं पथम् ॥ 70 ॥

mūlasthānam samākuñcya uddiyānam tu kārayet // idām ca pinigalām baddhvā vāhayet paścimam patham //70 //

Tr. Adopt mūlabandha and practise uddiyāna. This closing of ida and pinigală directs the prāna into the posterior path (susumnā). 70.

अनेनैव विधानेन प्रयाति पवनो लयम् ।

ततो न जायते मृत्युर्जरारोगादिकं तथा ॥ 71 ॥

anenaiva vidhānena prayāti pavano layam // tato na jāyate mrtyurjarārogādikam tatha // 71 //

Tr. Adherence to such techniques alone merges the pavana into the laya state, which retards untimely death, diseases and old age etc. 71.

अथ विपरीतकरणी -

यत्किञ्चित् स्रवते चन्द्रादमृतं दिव्यरूपि च।

तत्सर्वं ग्रसते सूर्यस्तेन पिण्डं विनाशि च ॥ 72 ॥

atha viparitakarani -

yatkiñcit sravate candradamrtam divyarüpi ca // tarsarvam grasate suryastena pindam vināsi ca // 72 //

Tr. Whatever divine ambrosia is secreted from the moon, all of that is devoured by the sun. That is why the human body decays. 72.

तत्रास्ति दिव्यं करणं सूर्यस्य मुखबन्धनम् ।

गुरूपदेशतो ज्ञेयं न तु शास्त्रार्थकोटिभिः ॥ 73 ॥

tatristi divyam karanam süryasya mukhabandhanam // gurūpadeśato jñeyam na tu śāstrārthakotibhih // 73 //

Tr. There is a special way to seal the mouth of the sun, which can only be learnt from a guru and not by going through millions of scriptures. 73.

ऊर्ध्वं नाभिरधस्तालुरूर्ध्वं भानुरधः शशी ।

करणी विपरीताख्या गुरुवाक्येन लभ्यते ॥ 74 ॥

ürdhvam näbhiradhastālurürdhvam bhanuradhah sasi // karani viparitākhyā guruvākyena labhyate // 74 //

Tr. The technique which puts the navel up and palate down, that is, the sun up and the moon down, is called viparitakarani, which can be learnt from a guru. 74.

करणी विपरीताख्या सर्वव्याधिविनाशिनी ।

नित्यमभ्यासयुक्तस्य जठराग्निविवर्धिनी ॥ 75 ॥

karani viparītākhyā sarvavyādhivināśini // nityamabhyāsayuktasya jatharāgnivivardhini // 75 //

Tr. A daily practice of viparitakarani alleviates all the diseases and stimulates gastric fire 75.

आहारो बहुलस्तस्य सम्पाद्यः साधकेन वै ।

अल्पाहारो यदि भवेद्देहमग्निर्दहेत्" क्रमात् ॥ 76 ॥

āhāro bahulastasya sampadyah sādhakena vai Il alpāhäro yadi bhaveddehamagnirdahet kramät // 76 //

Tr. Such a practitioner should consume adequate amount of food or else due to inadequate consumption of food, the body will gradually be consumed by the fire. 76.

अधशिरश्चोर्ध्वपादौ क्षणं स्यात्प्रथमे दिने ।

क्षणाच्च किञ्चिदधिकमभ्यसेच्च दिने दिने ॥ 77 ॥

adhah siraścordhvapādau ksanam syāt prathame dine // ksanācca kiñcidadhikamabhyasecca dine dine // 77 //

Tr. On the first day, one should remain in the topsy-turvy position for a short while. Each day one should maintain the posture longer, increasing the time little by little. 77.

वलितं पलितं चैव षण्मासान्न तु दृश्यते ।

याममात्रं तु यो नित्यमभ्यसेत् स तु कालजित् ॥ 78 ॥

valitam palitam caiva sanmäsänna tu drsyate // yāmamātram tu yo nityamabhyaset sa tu kālajit // 78 //

Tr. In six months, grey hair and wrinkles disappear. A daily practice of three hours retards premature death. 78.

स्वस्थं यो वर्तमानोऽपि योगोक्तैर्नियमैर्विना ।

करणी विपरीताख्या श्रीनिवासेन लक्षिता ॥ 79॥

svastham yo vartamāno "pi yogoktaimniyamairvină // karani viparitākhyā srinivāsena lakṣitā // 79 //

Tr. viparitakarani has been propagated by śriniväsa, which can be taken up by the healthy person without adhering to yogic injunctions. 79.

Note: viparītakarani is not only a technique, but also an important concept in hathayoga. This is involved in different yogic practices like jālandhara, khecari and jihvabandha. pratyāhāra is considered as viparītakarani in GŚ (59), which emphasizes on the reversal process. The rationale of reversal of sürya at the navel and candra at the root of the palate, leading to the protection of oozing nectar from the moon, is not yet properly understood in terms of modern concept of anatomy and physiology. The technique of viparitakarani is extended to any pose which has its head down and pelvic region raised up, such as sirsāsana and sarvāngāsana. KKHP describes the technique of viparitakaruni as upside down position of the body in which one is advised to swallow the air by mouth and expel it through the anus 79.

अथ वज्रोली -

वज्रोलीं कथयिष्यामि गोपितां सर्वयोगिभिः ।

अतीव तद्रहस्यं हि न देयं यस्य कस्यचित् ॥ 80 ॥

atha vajroli -

vajrolim kathayisyāmi gopitām sarvayogibhih // ativa tadrahasyam hi na deyam yasya kasyacit // 80 //

Tr. I shall explain the technique of vajroli, which has been kept secret by all the yogis. This has to be highly guarded and should not be imparted to anybody. 80.

स्वमानैस्तु समो यस्मात् तस्यैव कथयेद् धुवम् ।

पुत्रस्यापि न दातव्यं गुरुशिष्यक्रम विना ॥ 81 ॥

svamänaistu samo yasmāt tasyaiva kathayed dhruvam // putrasyūpi na datavyam gurusisyakramam vinä // 81 //

Tr. This should be imparted only to the one who is equally meritorious. Without following the tradition of guru-sisya, this should not be taught even to the son. 81.

कुण्डलीबोधनं सम्यक् नाडीनां परिशोधनम् ।

अपानप्राणयोरैक्यं कार्यं वज्रोलिकर्मणा ॥ 82 ॥

kundalibodhanam samyak nadinam parisodhanam // apānaprūnayoraikyam kāryam vajrolikarmană // 82 //

Tr. vajroli awakens kundali, thoroughly cleanses the nädis and unifies apāna and prāna. 82.

अभ्यासस्य क्रमं वक्ष्ये सम्प्रदायानुसारतः ।

कामिनी वा नरो वाथ वज्रोलीं बुद्धिमान्नयेत् ॥ 83 ॥

abhyāsasya kramam vaksye sampradāyānusäratah // kamini vā naro vātha vajrolim buddhimānnayer // 83 //

Tr. I shall explain the order of the practice according to the tradition, which should be followed by a wise, whether young woman or man. 83.

फूत्कारोचितं लिंगं रन्ध्राग्रे बहिः स्थाप्यमेकं लिंगरन्ध्रमध्ये स्थाप्यमपरं मिलित्वा नालद्वयनिरूपणमादौ क्रियते ॥ तयोर्मध्ये फूत्कारोचितं नालस्वरूपं प्रदर्श्यते ।

phütkārocitam lingam randhrāgre bahih sthāpyamekam lingarandhramadhye sthapyamaparam militvå nåladvayanirüpanamādau kriyate // tayormadhye phütkārocitam nālas varūpam pradarsyate //

Tr. One hollow tube should be placed in front of the glans penis and the other one should be inserted in the urethra in such a manner that both the ends of the tube meet. The particulars of the tube suitable for blowing are as follows:

काञ्चनस्य च रूपस्य ताम्रस्याप्यथवाऽयसः ।

नालं कुर्यात्प्रयत्नेन फुत्कारकरणोचितम्" ॥ 84 ॥

kāñcanasya ca rūpasya tāmrasyāpyathavā 'yasah // niilam kuryatprayatnena phutkarakaranocitam // 84 //

Tr. A hollow tube of gold, silver, copper or iron should be carefully made suitable for blowing. 84.

विंशत्यंगुलदीर्घमानरुचिरं त्वादौ सुवृत्ताल्पगम्

फूत्कारोचितकालरूपसदृशं नालं हठाभ्यासिभिः ।

प्रोक्तं तादृशमेव लिंगविवरे यत्नेन संस्थापयेत्

फूत्कारं तदनन्तरं प्रकुरुतां वायुर्यथा सञ्चरेत् ॥ 85 ॥

vimšatyariguladirghamănaruciram tvådau suvirttälpagam phūtkārocitakālarūpasadrśam nālam hathābhyāsibhih // proktam tādrsamevalingavivare yatnena samsthāpayet phūtkāram tadanantaram prakurutām vāyuryathā sascaret/85/

Tr. The hatha practitioners should select the tube which is twenty digits in length, smooth, fine, small and rounded at one end, which is suitable for blowing the air forcibly after the hissing of a cobra. Such a tube should be cautiously inserted into the genital. Then one should blow through the tube so that the air enters in. 85.

हठप्रदीपिकाकारस्तु -

यत्नतः शरनालेन फूत्कारं वज्रकन्धरे ।

शनैः शनैः प्रकुर्वीत वायुसञ्चारकारणात् ॥ 86 ॥

hathapradipikākārastu yatnatah saranālena phütkāram vajrakandhare // sanaih sanaih prakurvita vāyusañcārakāranāt // 86 //

According to the author of hathapradipika -

Tr. One should effortfully and slowly blow through the tube into the urethra so that the air enters in. 86.

हठप्रदीपिकाकारमतं हठयोगाभ्यासेऽज्ञानविलसितमित्युपेक्षणीयम् ॥

hathapradipikākāramatam hathayogabhyase 'jñanavilasitamityupeksaniyam //

Tr. The opinion of the author of hathapradipikā should be discarded like the utterance of an ignorant person.

यदि स्याच्छरनाले हि भृशं वायुर्न सञ्चरेत् ।

वायुसञ्चारणे त्याज्ये शरनालादिकं मतम् ॥ 87 ॥

yadi spăccharanāle hi bhrśam väyur na sancaret // väyusancāranābhyāse saranālādikam matam // 87 //

Tr. Since the passing of air is desirable and if the air does not pass sufficiently through the saranāla (reed stalk), then the use of a reed stalk should be avoided. 87.

Note: The criticism of srinivasa about the ignorance regarding hathayoga practice of vajroli using saranála seems to be unwarranted. Although the word śaranāla occurs in some of the MSS of HP, there are also other copies in which we find the term Sastanāla. The term sastanāla means appropriate tube, which is accepted also by Srinivasa. The main purpose of Saranála is to widen the passage of urethra so that the air blown into it could pass through easily. Although the tubes made up of different metals like gold, silver, copper and iron, as suggested by Sriniväsa, are convenient for blowing the air through them, for yogis who were living in isolated places, had to depend on the natural sources. The Saranāla could be easily available on the banks of the rivers. 87.

लिंगरन्ध्रमध्ये' स्थापनीयनालस्वरूपं लिंगरन्ध्रविस्तारार्थ निरूप्यते ।

lingarandhramadhye sthāpaniyanālasvarūpam linigarandhravistárartham nirūpyate //

Tr. A tube is inserted in the genital to expand the urethra, details of whic. are as follows:

तन्तुवत् कनकं नालं नागं ताम्रातिनिर्मलम् ।

नालद्रव्यमिदं प्रोक्तं श्रीनिवासेन योगिना ॥ 88 ॥

tantuvat kanakam nālam nāgam tamratinirmalam // náladravyamidam proktam srinivasena yogină // 88 //

Tr. According to yogi srinivasa, the materials ideally required for the tube should be very fine, the purest form of gold, lead or copper. 88

निर्मितं त्रिपलैर्नागैर्द्वादशांगुलदीर्घकम् ।

छत्राकारं प्रकुर्वीत नालं स्निग्धं सितं मृदु ॥ 89 ॥

nirmitam tripalairnāgairdvādaśārguladirghakam // chaträkäram prakurvita nálam snigdham sitam mrdu // 89 //

Tr. Make the lead tube weighing three palas (about 280 gms), twelve digits in length, shaped like an umbrella, smooth, white and fine. 89.

नियोज्यं लिंगरन्ध्रे च निर्भीतः स्थापयेत् क्षणम् ।

लिंगस्थैर्यं लिंगदार्ढ्यं बहुवीर्यविवर्धनम् ॥ 90 ॥

niyojyam lingarandhre ca nirbhitah sthāpayet ksanam // lingasthairyam lingadārdhyam bahuviryavivardhanam // 90 //

Tr. Insert the tube in the genital without fear and hold it for a moment. This makes the genital stable, strong and offers increment of semen. 90.

नालं काञ्चननिर्मितं मृदुतरं सांगं च नागैः कृतम् ।

छत्राकारमतः पलत्रययुतं दैर्घ्यं वितस्तैर्मितम् ॥ 91 ॥

nālam kañcananirmitam mrdutaram sāngam ca nāgaih kitam // chaträkäramatah palatravayutam dairghyam vitastairmitam // 91 //

Tr. A tube made up of gold should be very smooth and the part made up of lead, shaped like an umbrella, weighing three palas (about 280 gms) and 12 digits in length could be there. 91.

नालं तादृशमेव लिंगविवरे यत्नेन संस्थापयेत् ॥ 92 ॥

nālam tādrśameva lingavivare yatnena samsthāpayet // 92 //

Tr. Cautiously insert such a tube in the urethra. 92.

विस्तारं तदनन्तरं दृढतरं लिंगं ततो जायते ।

वायुसञ्चारणे जाते ऊर्ध्वमाकृष्यते बलात् ॥ 93 ॥

Vistaram tadanantaram drdhataram lingam tato jayate // vãyusañcärane jāte ārdhvamākrsyate balāt // 93 //

Tr. This widens the urethra, which makes the penis strong, and the air has a free passage so that one can suck (rajas) with force. 93.

नारीं रम्यामधःस्थाप्य रहस्ये तु दिगम्बराम् ।

स्वयं दिगम्बरो भूत्वा उत्तानायास्तथोपरि ।

शयित्वा कुम्भकं कृत्वा किञ्चिन्नारी स्वयं च हि ॥ 94 ॥

närim ramyamadhahsthāpya rahasye tu digambarām // svayam digambaro bhūtvå uttanayastathopari // Sayitva kumbhakam krtvā kiricinnari svayam ca hi // 94 //

Tr. In a desolate place, having placed a beautiful naked woman below and oneself also being naked, one lies in prone position. The woman also should practise kumbhaka a little. 94.

अन्योऽन्यं गाढमालिंग्य योनौ लिंग निरोपयेत् ।

मिथस्त्वधरपानं च कुर्यात् गलरवादिकम् ॥ 95 ॥

anyo'nyam gādhamalingya yonau lingam niropayet // mithastvadharapānam ca kuryāt galaravādikam // 95 //

Tr. Both should closely embrace each other and the penis should be penetrated in the vagina. Both should kiss and make whinning sounds. 95.

विलिखेच्च नखेनैव धारयेत्स्वेदसम्भवम् ।

नार्या भगात् पतद्बिन्दुमभ्यासेनोर्ध्वमाहरेत् ॥ 96 ॥

vilikhecca nakhenaiva dhārayetsvedasambhavam // nirya bhagat patadbindumabhyāsenordhvam.iharer // 96 //

Tr. Both should pinch (each other) with nails, hold the perspiration, mastering the technique one should suck the bindu back from the vagina and also pull back and preserve one's own bindu. which is being secreted. 96.

चलितं च निजं बिन्दुमूर्ध्वमाकृष्य रक्षयेत् ।

एवं संरक्षयेद् बिन्दुं मृत्युं जयति योगवित् ॥ 97 ॥

calitam ca nijam bindumūrdhvamakrsya raksayer // evam samraksayed bindum mrtyum jayati yogavit // 97 //

Tr. One should suck one's own bindu which is flowing and preserve it. Thus, preserving the bindu, an adept of yogaovercomes untimely death. 97.

मरणं बिन्दुपातेन जीवितं बिन्दुधारणात् ।

चित्तायत्तं नृणां शुक्रं शुक्रायत्तं च जीवितम् ।

तस्माच्छुक्रं मनश्चैव रक्षणीयं प्रयत्नतः ॥ 98 ॥

maranam bindupätena jivitam bindudhäranät // cittayattam nịnām śukram śukrāyattam ca jivitam // tasmācchukram manascaiva raksaniyam prayatnatah // 98//

Tr. Secretion of bindu causes death, while preservation brings about longevity. Semen of a human being is under mind's control, while longevity is under the control of semen. Therefore, semen and mind should be carefully controlled. 98.

एवं यो भजते नारी तामेव मनसा स्मरेत् ॥ 99 ॥

evam yo bhajute näri tāmeva manasa smaret // 99 //

Tr. Such a woman, who is favourable, should be mentally perceived. 99.

सिन्दूरसदृशं योनौ स्त्रीणामास्थायिकः रजः ।

ऋतुमत्या रजोऽप्येवं रजो बिन्दुं च रक्षयेत् ॥ 100 ॥

sindūrasadrśam yonau strināmāsthāyikam rajah // rtumatyā rajo pyevam rajo bindum ca raksayet // 100 //

Tr. rajas (menstrual discharge), which is like red lead, is located in the female genital organ. A menstruating woman should preserve both rajas and bindu. 100.

ऋतुकाले यथा शुक्रं निर्दोषं योनिसंगतम् ।

तथा तन्मारुतेनैव स्त्रीरक्तेनैकतामियात् ॥ 101 ॥

tukāle yathā śukram nirdosam yonisargatam // tathā tanmărutenaiva striraktenaikatāmiyāt // 101 //

Tr. At the time of monthly cycle, the pure semen, which is ejaculated in the vagina, mixes up with woman's menstrual discharge, being moved by vayu. 101.

आयुः कर्म च वित्तं च विद्या चैव चतुष्टयम् ।

आधानकाले लिखितं गर्भस्थस्यैव देहिनः ॥ 102 ॥

ayuh karma ca vittam ca vidyā caiva catustayam // idhānakale likhitam garbhasthasyaiva dehinah // 102 //

Tr. Span of life, karma (profession), wealth and education - these four are destined at the very time of conception. 102.

यावद्यावदयं देहो धृयते गर्भशायिनः ।

तावत्तावदभिव्यक्तिर्लिंगस्यास्य प्रजायते ॥ 103 ॥

yávadyāvadayam deho dhriyate garbhaśayinah // tāvattāvadabhivyaktirlingasyāsya prajāyate // 103 //

Tr. Whenever a creature takes a (gross) body, the causal body gets manifested. 103.

आयुष्यं वर्धते नित्यं यदि बिन्दुः स्थिरो भवेत् ।

उत्पत्तिस्थितिसंहारे बिन्दुरेको हि कारणम् ॥ 104 ॥

ayusyam vardhate nityam yadi binduh sthiro bhavet // utpattisthitisamhāre bindureko hi karanam //104//

Tr. The span of life becomes prolonged if the bindu is stabilized. In all the states of birth, sustenance and death, bindu alone is responsible. 104.

ततो भवेद्राजयोगी नान्तरा भवति ध्रुवम् ।

न चिन्मात्रेण सिद्धिः स्यादभ्यासात् पवनस्य वै ॥ 105 ॥

tato bhavedrājayogi nāntarā bhavati dhruvam // na cinmatrena siddhih syādabhyasāt pavanasya vai // 105 //

Tr. Thus (following this method) alone, one can certainly become a rajayogi and not otherwise. Neither the practice of prānāyāma nor thinking alone brings about quick success. 105.

अभ्यासस्य क्रमं वक्ष्ये नारीणां च शनैः शनैः ॥ 106 ॥

abhyasasya kramam vaksye narinam ca Sanaih Sanaith /106/

Tr. The order of the (gradual) practice, even for the woman, is being narrated by me. 106.

लिंगं कराभ्यामाकुञ्च्य मणिं चान्तः प्रवेशयेत् ।

यावन्मणिप्रवेशः स्यात्तावदभ्यासमाचरेत् ।

ततः परं समर्था चेदूर्ध्वमाकुञ्चयेद्रजः ॥ 107 ॥

lirigam karābhyāmākuńcya manim cantah praveśayet // yāvanmanipraveśah syāttāvadabhyasamācaret // tatah param samartha cedurdhvamakuficayedrajah // 107 //

Tr. She should hold the penis with the hands and insert the glans (penis) in. This should be practised till penetration is perfected. After succeeding in it, one should suck the rajas. 107.

तस्याः शरीरे नादस्तु बिन्दुतामेव गच्छति ।

स बिन्दुस्तद्रजश्चैव एकीकृत्य स्वदेहजौ ॥ 108 ॥

tasyah sarire nādastu bindutāmeva gacchati // sa bindustadrajascaiva ekikrtya svadehajau // 108 //

Tr. In her body, the nāda gets transformed into bindu, when bindu and rajas produced in the body become united. 108.

वज्रोल्यभ्यासयोगेन योगसिद्धिः करे स्थिता ।

अज्ञातयोगशास्त्रेण वज्रोलीं स्त्री तु नाभ्यसेत् ॥ 109 ॥

vajrolyabhyasayogena yogasiddhih kare sthita // ajñātayogaśāstrena vajrolim stri tu nābhyaset // 109 //

Tr. With the practice of vajroli, success in yoga becomes easy. A woman should not take up the practice of vajroli, if she is not well-versed in the yogic techniques. 109.

अयं योगः पुण्यवतां धन्यानां तत्त्वशालिनाम् ।

निर्मत्सराणां सिध्येत न तु मत्सरशालिनाम् ॥ 110 ॥

ayam yogah punyavatām dhanyānām tattvaśālinām / nirmatsaränām sidhyeta na tu matsaraśālinām // 110 //

Tr. Those who are pious, courageous, have gained insight into reality and are free from jealousy, attain success in yoga, but not those who are envious. 110.

सर्वेषामेव योगानामयं योगः शुभंकरः ।

तस्मादयं वरिष्ठोऽसौ भुक्तिमुक्तिफलप्रदः ॥ 111 ॥

sarvesāmeva yogānāmayam yogah Subharikarah // tasmādayam varistho 'sau bhuktimuktiphalapradah // 111 //

Tr. Among all types of yoga, this one is auspicious. This is supreme since it brings success both in material as well as in spiritual realms. 111.

सुगन्धिर्योगिनो देहे जायते बिन्दुधारणात् ॥ 112 ॥

sugandhir yogino dehe jāyate bindudhäranät // 112 //

Tr. Preservation of bindu creates pleasant smell in the body of a yogi. 112.

अथ सहजोलिः -

सहजोली चामरोली व्रजोल्या एव भेदतः ॥ 113 ॥

atha sahajolih

sahajoli cämaroli vajrolyā eva bhedatah // 113 //

Tr. sahajoli and amaroli are merely the variations of vajroli. 113.

Note: bhavadeva in his YB (vii-292),commenting on vajroli, sahajoli and amaroli remarks that sahajoli, amaroli, vajroli comprise a composite process. There is no difference between them. They differ in names. But the function remains the same. When the union of candra and sūrya takes place in the yonisthana, it is called amaroli. When one's bindu is held inside with the help of yonimudrā, it is termed as sahajoli. To suck one's bindu and raise it upwards is vajroli. 113.

जले सुभस्म निक्षिप्य दग्धगोमयसम्भवम् ।

वज्रोली मैथुनादूर्ध्वं स्त्रीपुंसोश्चांगलेपनम् ॥ 114 ॥

jale subhasma niksipya dagdhagomayasambhavam // vajroli maithunädürdhvam strīpumsoścārgalepanam // 114 //

Tr. Both man and woman should besmear the body with clean ashes of cow-dung mixed up with water after the practice of vajroli. 114

आसीनयोः सुखेनैव मुक्तव्यापारयोः क्षणम् ।

सहजोलिरियं प्रोक्ता कर्तव्या योगिभिः सदा ॥ 115 ॥

asinayoh sukhenaiva muktavyāpārayoh ksanam // sahajoliriyam proktä kartavyā yogibhiḥ sada // 115 //

Tr. Thus, one remains in a state of Bliss unmindful of the worldly affairs. This is called sahajoli, which should always be practised by the yogis. 115.

अथामरोली -

विहाय नित्यां प्रथमां च धारां

विहाय निःसारतयान्त्यधाराम् ।

निषेव्यते शीतलमध्यधारां

कापालिकैः खण्डमतैरनर्घ्याम् ॥ 116 ॥

athamaroli -

vihāya nityām prathamām ca dhārām vihaya nihsäratayantyadhäräm // nisevyate sitalamadhyadhārām kāpālikaih khandamatairanarghyām // 116 //

Tr. The first and the last flow, which is useless, should be avoided and the cool middle flow be consumed. This is highly respected by the khanda kāpälikas. 116.

अमरीं यः पिबेन्नित्यं नस्यं कुर्याद्दिने दिने ।

वज्रोलीमभ्यसेन्नित्यममरोलीति कथ्यते ॥ 117 ॥

amarim yah pibennityam nasyam kuryad dine dine // vajrolimabhyasennityamamaroliti kathyate // 117 //

Tr. While undergoing the course of vajroli, when one daily drinks and snuffs amari (urine), it is called amaroli. 117.

Note: The description of vajrolimudra is grossly misunderstood by the masses and uninitiated. This has led to consider vajroli as an obsene practice and in some editions of HP, it is completely omitted.

Although srinivāsa has elaborately described vajroli, it is important in this connection to note the remarks of bhavadeva misra in his YB. He says, "The practice of bindusiddhi through vajroli is for the infatuated and ignorant people. For the spiritual knowledge, the behaviour consisting of renouncing all the desires, attachments, and ego consciousness leads to Bliss and Ultimate Peace." 80-117.

अथ शक्तिचालनम् -

पुच्छे प्रगृह्य भुजगी सुप्तामुद्बोधयेदभीः ।

निद्रां विहाय सा ऋज्वी ऊर्ध्वमुत्तिष्ठते हठात् ॥ 118 ॥

atha sakticālanam

pucche pragrhya bhujagim suptāmudbodhayedabhih // nidrām vihaya sä rivi ürdhvamuttisthate hathät // 118 //

Tr. Just as one catches hold of the sleeping serpent by the tail and pulls it up, similarly, one should awaken the kundali from its slumber. Then she suddenly rises up. 118.

द्वादशांगुल दैर्घ्यञ्च विस्तृतं च षडंगुलम् ।

हठज्ञैः मृदुलं प्रोक्तं वेष्टनाम्बरलक्षणम् ॥ 119 ॥

dvädasārgula dairghyanca vistytam ca șadarigulam // hathajnaih mrdulam proktam vestanāmbaralaksanam // 119 //

Tr. An expert of hatha should cover the tongue with a thin, smooth and clean cloth of twelve digits in length and six digits in width. 119.

विस्तारितेन तां जिह्वां वेष्टयित्वा ततः सुधीः ।

अङ्गुष्ठतर्जनीभ्यां च हस्ताभ्यां धारयेद् धुवम् ।

स्वशक्त्या चालयेद्वामे दक्षिणे च पुनः पुनः ॥ 120 ॥

vistăritena tām jihvām vestayitva tatah sudhih // angusthatarjanibhyam ca hastabhyam dharayed dhruvam // svašaktyā cālayedvāme daksine ca punah punah // 120 //

Tr. After spreading and covering the tongue with the cloth, a wise should firmly catch hold of it with thumb and index fingers of both the hands and frequently move it to right and left to the capacity. 120.

मुहूर्तद्वयपर्यन्तं निर्भीतश्चालयेदसौ ।

ऊर्ध्वमाकृष्यते किञ्चित्सुषुम्णां कुण्डलीगताम् ।

षण्मासाच्चालनेनैव शक्तिस्तस्योर्ध्वगा भवेत् ॥ 121 ॥

muhurtadvayaparyantam nirbhitaścălayedasau // ürdhvamakrsyate kiñcitsusumnam kundaligatām // Sanmāsiccālanenaiva Saktistasyordhvagā bhavet // 121 //

Tr. If one fearlessly undertakes this practice for six hours, kundali rises a little and enters into susumnā. A six month's practice alone makes the sakti rising upwards. 121.

सूर्येण पूरयेद्वायुं सरस्वत्यास्तु चालयेत् ।

शब्दगर्भाचालनेन योगी रोगैः प्रमुच्यते ॥ 122 ॥

sūryena pürayed väyum sarasvatyästu cālayet // sabdagarbhācālanena yogi rogaih pramucyate // 122 //

Tr. One should inhale air through right nostril and activate the sarasvati (kundali), by manipulation of the tongue. Thus, the yogi frees himself from the diseases. 122.

Note: The process of fakticălana does not seem to have been clearly described and is mixed with khecari. HP(iii.110-116) suggests different practices like inhalation through the right nostril, pressing of kanda and practice of bhastră in the process of Sakticalana. 122.

येन सञ्चालिताशक्तिः स योगी सिद्धिभाजनः ।

किमत्र बहुनोक्तेन मृत्युं जयति लीलया ॥ 123 ॥

yena sañcālitā saktih sa yogi siddhibhajanah // kimatra bahunoktena mrtyum jayati lilayā // 123 //

Tr. A yogi, who stimulates sakti (kundali), accomplishes supernatural powers (siddhis). He easily transcends kāla (death). What to speak more ? 123.

सशैलवनधात्र्यास्तु यथाधारोऽहि नायकः ।

अशेषयोगतन्त्राणां तथाधारो हि कुण्डली ॥ 124 ॥

sasailavanadhātryāstu yathādhāro 'hi nāyakah // aśeşayogatantränām tathādharo hi kundali // 124 //

Tr. Just as the Lord of serpents is the support of the earth, with all her forests and mountains, similarly, kundalini forms the very substratum of the entire science of yoga. 124.

फणी कुण्डलिनी नागी चक्री वक्री सरस्वती ।

ललना रसना क्षत्री ललाटी शक्तिः शंखिनी ॥ 125 ॥

रज्वी भुजंगी शेषा च कुण्डली सर्पिणी मणिः ।

आधारशक्तिः कुटिला कराली प्राणवाहिनी ॥ 126 ॥

अष्टवक्रा षडाधारा व्यापिनी कलनाधरा ।

कुरीत्येवं च विख्याताः शब्दाः पर्यायवाचकाः ॥ 127 ॥

इति शक्तिचालनम् ।

phani kundalini nāgi cakri vakri sarasvati // lalană rasana ksatri lalāti saktih sarikhini // 125 //

rajvi bhujangi sesă ca kundali sarpini manih // adhārasaktih kutila karali pranavahini // 126//

astavakrā sadadhāră vyāpini kalanädhară // kurityevam ca vikhyātāh sabdāh paryāyavācakā) // 127 //

iti sakticalanam //

Tr. phani, kundalini, nāgi, cakri, vakri, sarasvati, lalanā, rasuna, ksatri, lalati, Sakti, Sarikhini, rajvi, bhujangi, Sesä, kundali, arpini, mani, adhārasakti, kutila, karali, pranavahini, astavakra, vidūdhārā, vyāpini, kalanādharā, kuri are the wellknown synonyms of kundalini. 125-127.

Thus finishes sakticalanam. Note: The synonyms of kundalini given here are not found in other available texts. 125-127.

अथ खेचरीमुद्रा

खेचरी चान्तिमा मुद्रा अचिराद् ब्रह्मरन्ध्रगा ।

सुषुम्णगामृता मूर्ध्वा लम्बिका वाचकाः स्मृताः ॥ 128 ॥

atha khecarimudrā

khecari cantimă mudră aciradbrahmarandhraga // susumnagāmrtā mārdhva lambikā vācakah smrtāh // 128 //

Tr. khecari forms the ultimate mudra, which quickly makes the prana move into brahmarandhra. susumnaga, amrta, murdhva, lambikā are its synonyms. 128.

न क्रमेण विना शास्त्रं नैव शास्त्रं विना क्रमः ।

शास्त्रं क्रमयुतं ज्ञात्वा तन्यते श्रीमतां भुवि ॥ 129 ॥

na kramena vina sästram naiva sästram vinä kramah // Sāstram kramayutam jñātvā tanyate srimatäm bhuvi // 129 //

Tr. Without a proper order, there is no science and a science cannot be learnt without an order. By learning the science in proper order, one attains success in life. 129.

जिह्वाकतिनिभं शस्त्रमल्पं तच्छेदने क्षमम् ।

स्नुहीपत्रनिभं बल्यं शस्त्रं कुर्याद्विचक्षणः ॥ 130 ॥

jihvāk tinibham Sastramalpam tacchedane ksamam // snuhipatranibham bulyam sastram kuryadvicaksanah // 130/1

Tr. A wise person should collect a strong weapon resembling the leaf of milk-hedge, appearing like a tongue, which would be able to cut the tongue very little. 130.

Note: The word sastra not only refers to weapon, but also is employed for all the ingredients used during the process of khecari. KKHP refers to various sastras with the names given to them according to the ingredients used. For example, black pepper is süryasastra, rock-salt (saindhava) is candra-sastra, chebulic myrobalan (haritaki) is dhanvantari sastra, spear-headed shape of the weapon is indra-sastra, cardamom (elā) is brahma-sastra, scissors are cauräsi-sastra, weapon prepared with sulpher (gandhaka) or orpiment (haritāla) or vermilion (hingula) is bhavani-Sastra, extract of white leadwort (citraka-arka) is agni-sastra. 130.

इडायाः पिङ्गलायाश्च सुषुम्णायाश्च मध्यतः ।

प्रज्ञावताङ्गुलिं दत्वा ग्रन्थिमध्यं समुच्छिनेत् ॥ 131 ॥

idāvāh pinigalāyāśca susumnāyāśca madhyatah // prajñāvatăngulim darvä granthimadhyam samucchinet //131/1

Tr. The wise should place a finger at the center of idā, pingalā and susumna and cut the center of the knot. 131.

द्विनिष्कं निष्कनिष्कार्द्धं पथ्यानागरसैन्धवान् ।

चूर्णयित्वा तु तत्चूर्णं तेन चूर्णेन घर्षयेत् ॥ 132 ॥

dviniskam niskaniskārddham pathyānāgarasaindhavan // cūrnayitva tu taccürnam tena cümnena gharsayer // 132 //

Tr. Take 2 niskas of pathyā (chebulic myrobalan), one niska of nagara (dried ginger) and half niska of rock salt and powder them. Rub this powder (on the tongue). 132. (1 niska = 25gms).

पूर्वोक्तेन प्रकारेण शक्तिचालनमाचरेत् ।

गोदोहनं यथा तद्वच्छक्तिचालनमाचरेत् ॥ 133 ॥

pūrvoktena prakārena sakticălanamācaret // godohanam yathi tadvacchakticälanamacaret // 133 //

Tr. Practise sakticälana as told before, like one milks a cow. 133.

पुनः सप्तदिने प्राप्ते तिलमात्रं समुच्छिनेत् ॥ 134 ॥

punah saptadine prapte tilamātram samucchinet // 134 //

Tr. On the seventh day again cut (the frenum) to the thinness of a sesame. 134.

छेदनादिक्रमेणैव यावद् भ्रूमध्यगा भवेत् ।

तावच्छनैः प्रकर्तव्यं श्रीनिवासस्य भाषणम् ॥ 135 ॥

chedanādikramenaiva yāvadbhrūmadhyagā bhavet // tavacchanaih prakartavyam Srinivasasyabhāsanam // 135 //

Tr. One should cautiously follow the processes of chedana (cutting) etc., so that the tongue touches the center of the eyebrows. This is told by Srinivāsa. 135.

अत्रायं हठयोगसम्प्रदायः -

शिशुर्लम्बिकायोगेनातीतानागतं जानाति / गर्भनिःसरणाद् भूमिपाते लम्बिकायोगे जिवाबन्धो पातिनी भवति / लम्बिका प्रतिबिम्बत्वेन जिह्वायां अधोग्रन्थि-सूक्ष्मरूपतया सर्वेषां नराणां प्रत्यक्षतया अद्यापि दृश्यते ॥ तत्रैव लम्बिका प्रतिबन्धकसूक्ष्मग्रन्थिभेदनं कार्यमिति मम प्रतिभाति ।

atrāyam hathayogasampradāyah

śiśurlambikāyogenătitānāgatam jānāti / garbha-nihsaranādbhumipate lambikāyoge jih vābandho pātini bhavati / lambika prutibimbat vena jihvāyām adhogranthisūksmarüpataya / sarvesām naränām pratyaksatayā adyāpi drsyate / tatrai va lambikā pratibandhakasüksmagranthibhedanam käryamiti mama pratibhäti //

According to the tradition of hathayoga

Tr. Through lambikā yoga, an infant knows the past and the future. On coming out of the womb and taking birth, lambika yoga turns out to be jihvā-bandha, which is subtly reflected below the tongue as a knot. This can be verified in all the human beings. I feel that one should pierce the band at this subtle knot which obstructs lambikā.

परमेश्वरप्रोक्तखेचरीनामपटले तु -

स्नुहीपत्रनिभं शस्त्रं सुतीक्ष्णं स्निग्धनिर्मलम् ।

समनायां तु जिह्वायां रोममात्रं समुच्छिनेत् ॥ 136 ॥

parameśvaraprokta khecarināmapatale tu —

snuhipatranibham sastram sutiksnam snigdhanirmalam // samanayam tu jih vāyām romamatram samucchinet // 136 //

In khecari-patala as told by parameśvara

Tr. Get a sharp, clean and smooth weapon of the shape of the leaf of milk-hedge. With this the tongue (frenum) has to be evenly cut to a hair's breadth. 136.

रोममात्रछेदने न विलम्बेन हि लम्बिका ।

हृदये ग्रन्थकाराणामाकूतं भणितं मया ॥ 137 ॥

romamätrachedane na vilambena hi lambika // hidaye granthakäränāmākūtam bhanitam maya // 137 //

Tr. lambikä (yoga) is soon attained if one cuts (the frenum) to a hair's breadth. I have explained what has been left unsolved by the writers in the texts. 137.

दत्तात्रेयस्तु -

कपालकुहरे जिह्वा प्रविष्टा विपरीतगा ।

भुवोरन्तर्गता दृष्टिर्मुद्रा भवति खेचरी ॥ 138 ॥

dattatreyastu kapālakuhare jih vā pravistā viparitagā // bhruvorantargată drstirmudrā bhavati khecari // 138 //

According to dattātreya

Tr. Fold the tongue and insert it into the nasopharyngeal cavity and fix the gaze between the eyebrows. This is called khecari mudra. 138.

न रोगो मरणं तस्य न निद्रा न क्षुधा तृषा ।

न च मूर्छा भवेत्तस्य यो मुद्रां वेत्ति खेचरीम् ॥ 139 ॥

na rogo maranam tasya na nidrā na ksudhā trsā // na ca mürcchā bhavettasya yo mudrām vetti khecarim/139/

Tr. One who masters khecari mudrā, does not get affected by diseases, death, sleep, hunger, thirst and stupor. 139.

पीड्यते न स रोगेण लिप्यते न च कर्मणा ।

बाध्यते न च कालेन यो मुद्रां वेत्ति खेचरीम् ॥ 140 ॥

pidyate na sa rogena lipyate na ca karmanā // biidhyate na ca kalena yo mudram vetti khecarim // 140 //

Tr. One who attains khecari mudrā, does not suffer from disease, does not get bound by karma and is not affected by (untimely) death. 140.

हठप्रदीपिकायाम् -

छेदनचालनदोहैः कलां क्रमेण वर्धयेत्तावत् ॥

यावदियं भ्रूमध्ये स्पृशति तदानीं खेचरीसिद्धिः ॥ 141 ॥

hathapradipikāyām - chedanacālanadohaih kalām kramena vardhayettavat // yävadiyam bhrūmadhye sprśati tadānim khecarisiddhih/141/

According to HP

Tr. The tongue should be gradually lengthened by cutting, moving and milking, till it touches the center of the eyebrows. Then alone khecari is attained. 141.

छेदनस्य प्रकारोक्तेरभावान्मूढता यतः ।

साधारणोक्त्या दुर्बोधान्नांगीकार्यमिदं मतम् ॥ 142 ॥

chedanasya prakārokterabhāvānmudhata yatah // sädhäranoktya durbodhännängikäryamidam matam // 142 //

Tr. The opinion given above is unacceptable as it does not provide details, which may lead to confusion of a layman. 142.

गुरुदर्शितमार्गेण संकेतः कथ्यते मया ।

संकेतशृंखलाभावे खेचरी तु कथं भवेत् ॥ 143 ॥

gurudarsitamārgeņa sariketah kathyate maya // sariketasprikhaläbhäve khecari tu katham bhavet // 143 //

Tr. I am explaining sanketa as per the guidelines of guru. How khecari can be attained without sanketa and śrrikhalā ? 143.

सर्पाकारं सवलयं शृंखलाद्वयसेवितम् ।

सखर्परं षड्वितस्तिदैर्घ्यं संकेतलक्षणम् ॥ 144 ॥

sarpā kāram savalayam śrrikhaladvayasevitam // sakharparam sad vitastidairghyam sariketalaksanam // 144 //

Tr. The characteristics of a sariketa are: shaped like a snake, rounded, containing two śrrikhalās (chains?), (providing) rest for elbow, measuring six vitastis (72 digits) in length. 144.

Note: srinivāsa gives here the technique and use of sariketa according to the tradition of his guru. The characteristics of sariketa are not found described in the available texts of yoga. Although Srinivāsa describes sariketa' in the form of two spiral rings for the insertion of the tongue into it, the description is not clear. 144.

शृंखलाद्वितयनिर्मितां परां

सर्पवद्वलयखर्परान्विताम् ।

विंशदंगुलमितां सुदीर्घिकां

लम्बिकाभ्युदयकारिणीं विदुः ॥ 145 ॥

śrrikhaladvitayanirmitām parām sarpavadvalayakharparānvitām // vimsadargulamitām sudirghikām lambikābhyudayakarinim viduh // 145 //

Tr. (A samketa is ) finely made up of two śrrikhalās, rounded like a snake, containing kharpara (a rest), measuring twenty digits in length, which brings success in lambikā. 145.

शृंखलायाश्च वलये जिह्वां तत्र प्रवेशयेत् ।।

यथा भवेत्सुषुम्णागा तथा भवति खेचरी ॥ 146 ॥

Strikhalāyāśca valaye jihvām tatra praveśayet // yathā bhavet susumnāgā tathā bhavati khecari // 146 //

Tr. Insert the tongue in the circle of śrrikhalā. As the tongue is able to enter susumnā, khecari is perfected. 146.

Note: khecari mudrā has been greatly eulogized in hathayogic texts. There are six processes involved in the perfection of khecari mudri which are chedana, calana, dohana, manthana, pravesana and mantra. The processes of chedana, cālana and dohana are to start simultaneously. manthana or gharsana consists of rubbing with thumb on the four places, three times a day. The four places are frenum under the tongue, root of the tongue, palate and uvula. A detailed description of khecari is found in MYS by adinātha.

These six verses (ii.141-146) seem to have been taken from Khecaripatala as stated in AR (xxvii.4742-4745), 146.

खेचर्या मुद्रणे जाते देही देहं न मुञ्चति ।

कायं त्यक्त्वा तु कल्पान्ते ब्रह्मस्थानं व्रजत्यसौ ॥ 147 ॥

khecaryā mudrane jāte dehi deham na muñcati // kāyam tyaktvå tu kalpante brahmasthāna vrajatyasau // 147 //

Tr. As the khecari is attained, a mortal does not face (premature) death. Rather, at the end of a kalpa, he renounces the body and goes to brahmasthāna. 147.

प्राणे सुषुम्णा सम्प्राप्ते नादं तु श्रूयतेऽष्टधा ।

घण्टादुन्दुभिशंखादिवीणावेणुनिनादवत् ।

तनूनपात्तडित्तारेशपवनोपमम् ॥ 148 ॥

prāne susumnāsamprapte nādam tu śrūyate 'stadhā // ghantadundubhisarkhădivinaveņuninädavat // tanūnapättadittāreśapavanopamam // 148 //

Tr. When präna enters into susumna, eight types of nådas are heard, like sounds resembling that of a bell, trumpet, conch, vină, flute, tiny bell, tinkling of ua very fine pot, cracking sound of the fire, loud thunders and shrill sound of blowing air. 148.

वासुक्याद्यैश्च नागैश्च तक्षकेनाथवा पुनः ।

दष्टस्य योगिनो देहे न विषं कर्तुमर्हति ॥ 149 ॥

vāsukyadyaiếca nāgaiśca taksakenäthavā punah // dastasya yogino dehe na visam kartumarhati // 149 //

Tr. Such a yogi, even being bitten by (deadliest of the serpents like Väsuki, näga or taksaka, will not be affected by poison. 149.

उत्कल्लोल कलामृतं च विमलं धारामृतं यः पिबेत् ।

निर्दोषः स मृणालकोमलतनुर्योगी चिरं जीवति ॥ 150 ॥

utkallolakalāmrtam ca vimalam dhārāmstam yah pibet // nirdosah sa mrålakomalatanuryogi ciram jivati // 150 //

Tr. The yogi, who sucks the divine ambrosia secreting from the moon, maintains the body as tender as the lotus stalk and lives long without diseases. 150.

सेवन्ते यदि लम्बिकाग्रमनिशं जिह्वा रसस्यन्दिनी

सक्षाराकटुतिक्तदुग्धसदृशं मध्वाज्यतुल्यं यदा ॥ 151 ॥

sevante yadi lambikāgramanićam jihvā rasasyandini // saksārākatutiktadugdhasadrśam madhväjyatulyam yadā/151/

Tr. The tip of the elongated tongue tastes the nectar, as salt, pungent, sour or milk, honey or ghee. 151.

अशेषाणां च नाडीनां जिह्वाग्रे रन्ध्रमागतः ।

विधत्ते येन मार्गेण तेन चान्द्री कलां व्रजेत् ॥ 152 ॥

asesānām ca nādinām jih vāgre randhramāgatah // vidhatte yena mārgeņa tena cândri kalām vrajet // 152 //

Tr. Entire set of the nādis has its base at the tip of the tongue, wherefrom the yogi enjoys (ambrosia oozing from candra). 152.

कन्यावादाखिला वादरसवादादिसिद्धयः ।

योगिनः सम्प्रवर्तन्ते तेषां वज्रोलिखेचरी ॥ 153 ॥

kanyāvādākhilavādarasavādādisiddhayah // yoginah sampravartante tesam vajrolikhecari // 153 //

Tr. All the siddhis attained through kanyāviida (kundali), rasavada (alchemy) etc. are for those yogis who attain vajroli and khecari. 153.

त्रिकटुम्बी हठा चैव गोलीढं शिखरं तथा ॥

त्रिशंखी वज्रमोंकारी मूर्ध्वनालं भुवोर्मुखे ॥ 154 ॥

trikatumbi hathā caiva golidham sikharam tathā // trisarikhi vajramorikäri mürdhvanālam bhruvormukhe //154 //

Tr. The opening between two eyebrows is called trikatumbi. hatha, golidha, sikhara, trisankhi, vajra, omkari, murdhvanala. 154.

पिंगला दम्भिनी सूर्या यमिना काक्षरा तथा ।

कालाग्नि रुद्री चण्डी च ते स्युः पिंगलनामकाः ॥ 155 ॥

pingalā dambhini sūryā yaminā kākṣarā tathā // kālāgnih rudri candi ca te syuh pingalanämakäh // 155 //

Tr. The synonyms of pingalā are: pingalā, dambhini, sūryā, yamina, kaksara, kalagni, rudri and candi. 155.

इडा चन्द्रा सिनीवाली गंगा चामरबोधिता ।

इडायाः वाचकाः शब्दाः पर्यायेण प्रकीर्तिताः ॥ 156 ॥

idā candra sinivāli gangă cămarabodhita // idayah vācakah Sabdah paryayena prakirtitah // 156//

Tr. The synonyms of idā are: idā, candra, siniväli, gargă and amarabodhitā. 156.

गोशब्देनोदिता जिह्वा तत्प्रवेशो हि तालुनि ।

गोमांसभक्षणं तत्तु महापातकनाशनम् ॥ 157 ॥

gośabdenoditā jihvā tatpraveśo hi tāluni // gomamsabhaksanam tattu mahapatakanāsanam // 1571/

Tr. The term 'go' denotes tongue, which is to be inserted in the 'talu'(roof of the nasopharyngeal cavity). This literally means *consuming gomāmsa', which eliminates the severest of the sins. 157.

गोमांस भक्षयेन्नित्यं पिबेदमरवारुणीम् ।

कुलीनं तमहं मन्ये अन्ये तु कुलघातकाः ॥ 158 ॥

gomāmsam bhaksayennityam pibedamaravārunim // kulinam tamaham manye anye tu kulaghatakah // 158 //

Tr. I consider him the noble, who consumes 'gomamsa' (insertion of the tongue) and sucks the divine ambrosia (secretion From the moon). Others are black-sheep. 158.

जिह्वाप्रवेशसम्भूतवह्निनोत्थापिता खलु ।

चन्द्रात् स्रवति यः सारः सा स्यादमरवारुणी ॥ 159 ॥

jihvāpraveśasambhūtavahninotthāpitā khalu // candrāt sravati yah sarah să syadamara väruni //159 //

Tr. amara-väruni (the divine ambrosia) is the secretion of the nectar, which is made to flow from the moon by the stimulation of fire through insertion of the tongue in the cavity. 159.

इति श्रीनिवासयोगीविरचितायां हठरत्नावल्यां द्वितीयोपदेशः

iti srinivasayogiviracitāyām hatharatnāvalyām dvitiyopadeśaḥ

This is the second chapter of hatharatnävali composed by śrīnivāsayogi