इति स्वात्मारामयोगीन्द्रविरचितायां हठप्रदीपिकायां प्रथमोपदेशः ॥
iti svātmārāmayogīndraviracitāyāṃ haṭhapradīpikāyāṃ prathamopadeśaḥ //
श्रीआदिनाथाय नमोऽस्तु तस्मै
येनोपदिष्टा हठयोगविद्या ।
विराजते प्रोन्नतराजसौध-
मारोढुमिच्छोरधिरोहिणीव ॥
śrīādināthāya namo’stu tasmai
yenopadiṣṭā haṭhayogavidyā /
virājate pronnatarājasaudha-
m āroḍhum icchor adhirohiṇīva //
In his commentary {Jyotsnā} on Haṭhapradīpikā 1.1 Brahmānanda first states that the author Svātmārāma starts appropriately with a maṅgala, a verse of adoration addressing Ādinātha, i.e. Śiva, but in accordance with his non-sectarian approach leaves room for a second interpretation of the word as Viṣṇu. A sentence later this is contradicted by his explanantion that Ādinātha, who first taught Yoga, taught it to Pārvatī, which limits the scope to Śiva. The reading °rājasaudham in the third verse quarter is well attested by the manuscripts, including α1. However, the most common reading in manuscripts on the lower branches of the stemma is °rājayogam, which was accepted by Brahmānanda in Jyotsnā 1.1 (see below). It apears that some scribes have made a concerted effort to replace words like saudha, vidyā and mārga with yoga in the opening verses of the text (see also 1.1d and 1.3b), even at the expense of the poetic imagery. In light of the variants, which have lead to our critical edition, Brahmānanda’s choices and interpretation of the second half cannot be upheld. This is Brahmānanda’s version and the relevant portion of his commentary:
गुरुं नत्वा शिवं साक्षाद्ब्रह्मानन्देन तन्यते
हठप्रदीपिकाज्योत्स्ना योगमार्गप्रकाशिका
इदानींतनानां सुबोधार्थमस्याः
सुविज्ञाय गोरक्षसिद्धान्तहार्दम्
मया मेरुशास्त्रिप्रमुख्याभियोगात्
स्फुटं कथ्यते 'त्यन्तगूढो 'पि भावः
हकारः कीर्तितः सूर्यष्ठकारश्चन्द्र उच्यते
सूर्यचन्द्रमसोर्योगाद्धठयोगो निगद्यते
guruṃ natvā śivaṃ sākṣād brahmānandena tanyate
haṭhapradīpikājyotsnā yogamārgaprakāśikā
idānīṃtanānāṃ subodhārtham asyāḥ
suvijñāya gorakṣasiddhāntahārdam
mayā meruśāstripramukhyābhiyogāt
sphuṭaṃ kathyate 'tyantagūḍho 'pi bhāvaḥ
hakāraḥ kīrtitaḥ sūryaṣ ṭhakāraś candra ucyate
sūryacandramasor yogād dhaṭhayogo nigadyate
sadādināthāya namo ’stu tubhyaṃ
yenopadiṣṭā haṭhayogavidyā |
virājate pronnatarājayogam
āroḍhum icchor adhirohiṇīva ||
ādīśvarāya praṇamāmi tasmai
yenopadiṣṭā haṭhayogavidyā |
virājate pronnatarājayogam
āroḍhum icchor adhirohiṇīva ||
प्रणम्य श्रीगुरुं नाथं स्वात्मारामेण योगिना ।
केवलं राजयोगाय हठविद्योपदिश्यते ॥
praṇamya śrīguruṃ nāthaṃ svātmārāmeṇa yoginā /
kevalaṃ rājayogāya haṭhavidyopadiśyate //
भ्रान्त्या बहुमतध्वान्ते राजमार्गमजानताम् ।
हठप्रदीपिकां धत्ते स्वात्मारामः कृपाकरः ॥
bhrāntyā bahumatadhvānte rājamārgam ajānatām /
haṭhapradīpikāṃ dhatte svātmārāmaḥ kṛpākaraḥ //
Most witnesses (including α2) have rājayogam ajānatām (`for those ignorant of Rājayoga’) in 1.3b. The reading rājamārgam ajānatām (α1and α3), “for those unable to find the royal highway”, is more appropriate to the metaphor of being lost in darkness. As Brahmānanda notes, the compound kṛpākaraḥ can be understood as one who is compassionate (kṛpā + kara) or one who is a mine (i.e., a rich source) of compassion (kṛpā + ākara). In the Devanagari transmission, the kṣa of kṣamākaraḥ probably arose as a mistake for kṛ.
ज्ञानभूमिः शुभेच्छाख्या प्रथमा समुदाहृता
विचारणा द्वितीया स्यात्तृतीया तनुमानसा
सत्त्वापत्तिश्चतुर्थी स्यात्ततो 'संसक्तिनामिका
परार्थाभाविनी षष्ठी सप्तमी तुर्यगा स्मृता इति
jñānabhūmiḥ śubhecchākhyā prathamā samudāhṛtā
vicāraṇā dvitīyā syāt tṛtīyā tanumānasā
sattvāpattiś caturthī syāt tato 'saṃsaktināmikā
parārthābhāvinī ṣaṣṭhī saptamī turyagā smṛtā iti
bhrāntyā bahumatadhvānte rājayogam ajānatām |
kevalaṃ rājayogāya haṭhavidyopadiśyate ||
rājayogam ] rājamārgam P,T,t1
हठविद्यां हि मत्स्येन्द्रगोरक्षाद्या विजानते ।
स्वात्मारामोऽथवा योगी जानीते तत्प्रसादतः ॥
haṭhavidyāṃ hi matsyendragorakṣādyā vijānate /
svātmārāmo’thavā yogī jānīte tatprasādataḥ //
The word athavā (‘or’) is well attested but difficult to construe here. Brahmānanda understands it as conjunction (athavāśabdaḥ samuccaye), and this is how we have interpreted it. The variant mahāyogī in ε1and other manuscripts (G5, J4, J11 and Ko) is probably an attempt to remove the difficulty of understanding athavā. One could emend to tathā in light of the attested reading yathā (C7) but this would be a bold intervention given the weight of evidence supporting ’thavā.
(1.4)
हिरण्यगर्भो योगस्य वक्ता नान्यः पुरातनः
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्
स्वातन्त्र्यसत्यत्वमुखं प्रधाने
सत्यं च चिद्भेदमभेदवाक्यैः
व्यासो निराचष्ट न भावनाख्यं
योगं स्वयं निर्मितब्रह्मसूत्रैः
अपि चात्मप्रदं योगं व्याकरोन्मतिमान्स्वयम्
भाष्यादिषु ततस्तत्राप्याचार्यप्रमुखैर्मतः
मतो योगो भगवता गीतायामधिको 'न्यतः
कृतः शुकादिभिस्तस्मादत्र सन्तो 'तिसादराः
इति
वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम्
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम्
(1.4)
hiraṇyagarbho yogasya vaktā nānyaḥ purātanaḥ
nāsti buddhir ayuktasya na cāyuktasya bhāvanā
na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham
svātantryasatyatvamukhaṃ pradhāne
satyaṃ ca cidbhedam abhedavākyaiḥ
vyāso nirācaṣṭa na bhāvanākhyaṃ
yogaṃ svayaṃ nirmitabrahmasūtraiḥ
api cātmapradaṃ yogaṃ vyākaron matimān svayam
bhāṣyādiṣu tatas tatrāpy ācāryapramukhair mataḥ
mato yogo bhagavatā gītāyām adhiko 'nyataḥ
kṛtaḥ śukādibhis tasmād atra santo 'tisādarāḥ
iti
vedeṣu yajñeṣu tapaḥsu caiva
dāneṣu yat puṇyaphalaṃ pradiṣṭam
atyeti tat sarvam idaṃ viditvā
yogī paraṃ sthānam upaiti cādyam
haṭhavidyāṃ hi gorakṣamatsyendrādyā vijānate |
ātmārāmo ’pi jānīte śrīnivāsas tathā svayam ||
श्रीआदिनाथमत्स्येन्द्रशाबरानन्दभैरवाः ।
चौरङ्गीमीनगोरक्षविरूपाक्षबिलेशयाः ॥
śrīādināthamatsyendraśābarānandabhairavāḥ /
cauraṅgīmīnagorakṣavirūpākṣabileśayāḥ //
In Śaiva texts which predate the Haṭha corpus, Mīnanātha and Matsyendra are one and the same, but they are differentiated in later Tibetan and Indian lists of siddhas (Mallinson 2019: 273 n.35). Two manuscripts of the α and δ groups have the variant reading °virūpākṣaḥ savālikaḥ (J5 and V19) for °virūpākṣabileśayāḥ. In another α manuscript, N3, savālikaḥ was corrected to savālmikaḥ, perhaps in an effort to restore a name similar to Vālmīki, the celebrated author of the Rāmāyaṇa.
śrīādināthamatsyendraśābarānandabhairavāḥ |
śāraṅgīmīnagorakṣavirūpākṣabileśayāḥ ||
मन्थानभैरवो योगी सिद्धबुद्धश्च कन्थडिः ।
गोरण्टकः सुरानन्दः सिद्धपादश्च चर्पटिः ॥ *
manthānabhairavo yogī siddhabuddhaś ca kanthaḍiḥ /
goraṇṭakaḥ surānandaḥ siddhapādaś ca carpaṭiḥ // *
The α manuscripts have goraṇṭaka, and several other manuscript groups have pauraṇṭaka. We are yet to find the name goraṇṭaka in other Sanskrit texts but it may be a Sanskrit rendering of Goraṇṭakuḍu, which is the name of a disciple of Gorakṣanātha in the Navanāthacaritramu (Jones 2017: 194 n.3). The spelling koraṇṭaka is attested in the Haṭhābhyāsapaddhati, and it is reasonably well attested by manuscripts of the Haṭhapradīpikā, as well as those of the Haṭharatnāvalī (which also has gonandaka). The compound siddhapāda could be a respectful affix. However, it seems unlikely here because the name would cross the pāda break.
manthānabhairavo yogī siddhabuddhaś ca kandalī |
korandakaḥ surānandaḥ siddhipādaś ca carpaṭī ||
korandakaḥ ] gonandaka P,T,J,n1,n4
manthānabhairavo yogī siddhabuddhaś ca kanthaḍī |
koraṇṭakaḥ surānandaḥ siddhapādaś ca carpaṭī ||
काणेरी पूज्यपादश्च नित्यनाथो निरञ्जनः ।
कपाली बिन्दुनाथश्च काकचण्डीश्वराह्वयः ॥
kāṇerī pūjyapādaś ca nityanātho nirañjanaḥ /
kapālī bindunāthaś ca kākacaṇḍīśvarāhvayaḥ //
It is possible that pūjyapāda could be a respectful affix to the name Kāṇerī. The variant dhvaninātha may have resulted from a transposition of the first two syllables of nityanātha. The α group supports kākacaṇḍīśvaro gayaḥ but we have not been able to find evidence for a Siddha called Gaya.
karoṭiḥ pūjyapādaś ca nityanātho nirañjanaḥ |
kapālī bindunāthaś ca kākacaṇḍīśvarāhvayaḥ ||
kaṇerī pūjyapādaś ca nityanātho nirañjanaḥ |
kapālī bindunāthaś ca kākacaṇḍīśvaro gajaḥ |
अल्लमप्रभुदेवश्च घोडाचोली च टिण्टिणी ।
भालुकी नागबोधश्च खण्डकापालिकस्तथा ॥
allamaprabhudevaś ca ghoḍācolī ca ṭiṇṭiṇī /
bhālukī nāgabodhaś ca khaṇḍakāpālikas tathā //
The name Allamaprabhudeva (sometimes Allama Prabhu Deva or Allama Prabhudeva in secondary literature) is frequently transmitted as allamaḥ prabhu-devaḥ (cf. α2), as though it were two names. However, manuscripts α1, α3 and others (e.g., V3, V8, V13, V16, V22, N24, N26 and Jyo) do not have the visarga and write it as one name (i.e., allamaprabhudevaś ca). This is also the case in some manuscripts of the Haṭharatnāvalī (P,T,t1 in Gharote 2009: 35 n. 8). The names Nāgabodha, Nāgabodhi, Naradeva, Nāgadeva all seem possible in 1.8c. The reading nāgabodhaś ca is attested across several primary groups of manuscripts. The α1 and α2 reading of siddhaḥ kāpālikas is an exception among the manuscripts and seems too vague to be referring to someone within a lineage. However, Khaṇḍa-kāpālika is well attested by the manuscripts (including α3) and this name appears in other literature. Examples include Kathāsaritsāgara 121.5 ff. (check??), Bṛhatkathāmañjarī 10.45 (check??) and Vajrapāṇi’s Laghutantraṭīkā, p.45 (vīrāḥ khaṇḍakāpālikādayaś caturviṃśatiḥ). It may be a derogatory name for a Kāpālika, coined perhaps by an outsider and connoting something like a defective Kāpālika in the sense of a ‘part-time’ Kāpālika. Alternatively, it could simply refer to one who uses a broken skull as a bowl.
allamaḥ prabhudevaś ca naiṭacūṭiś ca ṭiṇṭiṇiḥ |
bhālukir nāgabodhaś ca khaṇḍakāpālikas tathā ||
allamaḥ prabhudevaś ] allamaprabhudevaś P,T,t1
āllamaḥ prabhudevaś ca ghoḍācolī ca ṭhiṇṭhinī |
bhālukir nāgadevaś ca khaṇḍī kāpālikas tathā ||
इत्यादयो महासिद्धा हठयोगप्रभावतः ।
खण्डयित्वा कालदण्डं ब्रह्माण्डेषु चरन्ति ते ॥
ityādayo mahāsiddhā haṭhayogaprabhāvataḥ /
khaṇḍayitvā kāladaṇḍaṃ brahmāṇḍeṣu caranti te //
The reference to brahmāṇḍa (‘the world’) implies liberation-in-life (jīvanmukti) and physical immortality.
योगेश्वराणां गतिमाहुरन्तर्
बहिस्त्रिलोक्याः पवनान्तरात्मनामिति.
yogeśvarāṇāṃ gatim āhur antar
bahistrilokyāḥ pavanāntarātmanām iti.
ityādayo mahāsiddhāḥ haṭhayogaprasādataḥ |
khaṇḍayitvā kāladaṇḍaṃ brahmāṇḍe vicaranti te ||
ityādayo mahāsiddhā rasabhogaprasādataḥ |
khaṇḍayitvā kāladaṇḍaṃ trilokyāṃ vicaranti te |
ūrdhvaṃretaḥprabhāvena sanakādyā maharṣayaḥ |
khaṇḍayitvā kāladaṇḍaṃ yathecchaṃ viharanti te || 24 ||
संसारतापतप्तानां समाश्रयमठो हठः ।
अशेषयोगजगतामाधारकमठो हठः ॥
saṃsāratāpataptānāṃ samāśrayamaṭho haṭhaḥ /
aśeṣayogajagatām ādhārakamaṭho haṭhaḥ //
The α group omits the second hemistich of this verse, but this was probably the result of eyeskip (i.e., °maṭho haṭhaḥ is repeated). Both °jagatām and °yuktānām are well attested by the collated manuscripts. We have adopted °jagatāṃ because it makes good sense with ādhārakamaṭhah in light of the cosmological notion that the tortoise supports all the worlds. This reading may not have been understood by some and was changed in other witnesses to °yuktānām, which was adopted by Brahmānanda in Jyotsnā 1.10.
saṃsāratāpataptānāṃ samāśrayahaṭho haṭhaḥ |
aśeṣayogajagatām ādhārakamaṭho haṭhaḥ ||
हठविद्या परं गोप्या योगिनां सिद्धिमिच्छताम् ।
भवेद्वीर्यवती गुप्ता निर्वीर्या तु प्रकाशिता ॥
haṭhavidyā paraṃ gopyā yogināṃ siddhim icchatām /
bhaved vīryavatī guptā nirvīryā tu prakāśitā //
Either the singular or plural of yogin could be read here. The singular is well attested among the testimonia, but the manuscript transmission favours the plural.
जिताक्षाय शान्ताय सक्ताय मुक्तौ
विहीनाय दोषैरसक्ताय भुक्तौ
अहीनाय दोषेतरैरुक्तकर्त्रे
प्रदेयो न देयो हठश्चेतरस्मै
विध्युक्तकर्मसंयुक्तः कामसङ्कल्पवर्जितः
यमैश्च नियमैर्युक्तः सर्वसङ्गविवर्जितः
कृतविद्यो जितक्रोधः सत्यधर्मपरायणः
गुरुशुश्रूषणरतः पितृमातृपरायणः
स्वाश्रमस्थः सदाचारो विद्वद्भिश्च सुशिक्षितः
ब्राह्मणक्षत्रियविशां स्त्रीशूद्राणां च पावनम्
शान्तये कर्मणामन्यद्योगान्नास्ति विमुक्तये
दृष्टे तथानुश्रविके विरक्तं विषये मनः
यस्य तस्याधिकारो 'स्मिन्योगे नान्यस्य कस्यचित्
इहामुत्रविरक्तस्य संसारं प्रजिहासतः
जिज्ञासोरेव कस्यापि योगे 'स्मिन्नधिकारिता
नैतद्देयं दुर्विनीताय जातु
ज्ञानं गुप्तं तद्धि सम्यक्फलाय
अस्थाने हि स्थाप्यमानैव वाचां
देवी कोपान्निर्दहेन्नो 'चिराय
jitākṣāya śāntāya saktāya muktau
vihīnāya doṣair asaktāya bhuktau
ahīnāya doṣetarair uktakartre
pradeyo na deyo haṭhaś cetarasmai
vidhyuktakarmasaṃyuktaḥ kāmasaṅkalpavarjitaḥ
yamaiś ca niyamair yuktaḥ sarvasaṅgavivarjitaḥ
kṛtavidyo jitakrodhaḥ satyadharmaparāyaṇaḥ
guruśuśrūṣaṇarataḥ pitṛmātṛparāyaṇaḥ
svāśramasthaḥ sadācāro vidvadbhiś ca suśikṣitaḥ
brāhmaṇakṣatriyaviśāṃ strīśūdrāṇāṃ ca pāvanam
śāntaye karmaṇām anyad yogān nāsti vimuktaye
dṛṣṭe tathānuśravike viraktaṃ viṣaye manaḥ
yasya tasyādhikāro 'smin yoge nānyasya kasyacit
ihāmutraviraktasya saṃsāraṃ prajihāsataḥ
jijñāsor eva kasyāpi yoge 'sminn adhikāritā
naitad deyaṃ durvinītāya jātu
jñānaṃ guptaṃ tad dhi samyak phalāya
asthāne hi sthāpyamānaiva vācāṃ
devī kopān nirdahen no 'cirāya
haṭhavidyā paraṃ gopyā yoginā siddhim icchatā |
bhaved vīryavatī guptā nirvīryā ca prakāśitā ||
haṭhavidyā ... icchatā ] om. III–XII, XIV
tathā haṭhapradīpikāyām—
haṭhavidyā paraṃ gopyā yoginā siddhim icchatā |
bhaved vīryavatī guptā nirvīryā tu prakāśiteti ||
सुराज्ये धार्मिके देशे सुभिक्षे निरुपद्रवे ।*
एकान्तमठिकामध्ये स्थातव्यं हठयोगिना ॥
surājye dhārmike deśe subhikṣe nirupadrave /*
ekāntamaṭhikāmadhye sthātavyaṃ haṭhayoginā //
The term maṭhikā occurs in narrative literature and yoga texts in the sense of a small hut. For example, in the Kathāsaritsāgara (12.9.14, 29–30), maṭhikā refers to the small hut built in a cremation ground by a young Brahmin who makes as his bed the ashes of the dead girl he had hoped to marry. In several other stories (Kathāsaritsāgara 6.6.132, 10.5.89, 12.25.35), maṭhikā is the term used for the hut of an ascetic. In an elaborate description of the huts (maṭhikā) used for Haṭhayoga, the author of the Haṭhābhyāsapaddhati states that the dimensions of the hut are four fore-arm lengths (hasta) high and wide, and it can be made of various materials, such as red earth, ashes, plaster and so on (Birch and Singleton 2019: 17–18). In the Jyotsnā and printed editions of the Haṭhapradīpikā, including one by Digambara and Kokaje (1970: 6), this verse has the additional hemistich, dhanuḥpramāṇaparyantaṃ śilāgnijalavarjite. This hemistich derives from the Gorakṣaśataka (32cd), which has °paryante instead of °paryantaṃ. It stipulates that the hut should be built in a place measuring up to a bow length and free from rocks, fire and water. None of the early manuscripts has this hemistich, which suggests that it was added at a later time. Nonetheless, it appears in over a dozen manuscripts that were consulted for this edition. These manuscripts are not close to an early hyp-archetype of the text.
वासे बहूनां कलहो भवेद्वार्ता द्वयोरपि
vāse bahūnāṃ kalaho bhaved vārtā dvayor api
surāṣṭre dhārmike deśe subhikṣe nirupadrave |
ekāntamaṭhikāmadhye sthātavyaṃ haṭhayoginā ||
haṭhapradīpikāyām—
surājye dhārmike deśe subhikṣe nirupadrave |
ekānte maṭhikāmadhye sthātavyaṃ haṭhayoginā ||
अल्पद्वारमरन्ध्रगर्तपिठरं नीचायतं
सम्यग्गोमयसान्द्रलिप्तममलं निःशेषबाधोज्झितम् ।
बाह्ये मण्डपवेदिकूपरुचिरं प्राकारसंवेष्टितं
प्रोक्तं योगमठस्य लक्षणमिदं सिद्धैर्हठाभ्यासिभिः ॥
alpadvāram arandhragartapiṭharaṃ nīcāyataṃ
samyaggomayasāndraliptam amalaṃ niḥśeṣabādhojjhitam /
bāhye maṇḍapavedikūparuciraṃ prākārasaṃveṣṭitaṃ
proktaṃ yogamaṭhasya lakṣaṇam idaṃ siddhair haṭhābhyāsibhiḥ //
The syntax of this verse is problematic. One would expect the features of the hut, which are listed in the first three quarters of the verse, to be in the nominative case. Then, the words idaṃ lakṣaṇaṃ in the fourth quarter would refer back to them. However, the compounds in the first three verse-quarters appear to qualify lakṣaṇa as though they were adjectives, and this seems to have been the way the verse was composed. The manuscripts preserve many different readings at the end of the compound beginning with arandhragarta°. We have adopted piṭaka, which usually means ``a basket’’ but can also mean ``a boil or blister," because it is well attested and might here refer to bumps on the floors or walls that would make them uneven. Another possibility is °piṭharaṃ, which can have the sense of potsherds and would here mean that the hut should be free of rubbish on the floor. One would expect a word for a defect in a hut that is similar to, but not the same as, cracks (randhra) and holes (garta). For this reason, the reading °vivaraṃ looks like a patch, as its meaning does not add anything to °randhragarta°. The reading °viṭapaṃ (`the young branch of a tree or creeper’) attested in some manuscripts of the Haṭhapradīpikā is difficult to construe in this context unless it was intended to refer to creepers or branches that might invade or encroach upon the hut. Manuscripts of several groups, namely β, ε and η, have °bādhojjitaṃ, whereas δ and the Yogacintāmaṇi have the more easily understood reading of °jantūjjhitaṃ (‘free from creatures’). The α group is split on this, with G4 (bodhojhitaṃ) closer to °bādhojjitaṃ and N3 (jyaṃtyūpsitaṃ and J5 (jaṃtūṣṇitaṃ) closer to °jantūjjhitaṃ. We have adopted the more unusual reading of °bādhojjitaṃ with the support of a similar description of a hut in Suśrutasaṃhitā 6.17.67 (gṛhe nirābādhe).
मन्दिरं रम्यविन्यासं मनोज्ञं गन्धवासितम्
धूपामोदादिसुरभि कुसुमोत्करमण्डितम्
मुनितीर्थनदीवृक्षपद्मिनीशैलशोभितम्
चित्रकर्मनिबद्धं च चित्रभेदविचित्रितम्
कुर्याद्योगगृहं धीमान्सुरम्यं शुभवर्त्मना
दृष्ट्वा चित्रगतांश्छान्तान्मुनीन्याति मनः शमम्
सिद्धान्दृष्ट्वा चित्रगतान्मतिरभ्युद्यमे भवेत्
मध्ये योगगृहस्याथ लिखेत्संसारमण्डलम्
श्मशानं च महाघोरं नरकांश्च लिखेत्क्वचित्
तान्दृष्ट्वा भीषणाकारान्संसारे सारवर्जिते
अनवसादो भवति योगी सिद्ध्यभिलाषुकः
पश्यंश्च व्याधितान्जन्तून्नतान्मत्तांश्चलद्व्रणात्
mandiraṃ ramyavinyāsaṃ manojñaṃ gandhavāsitam
dhūpāmodādisurabhi kusumotkaramaṇḍitam
munitīrthanadīvṛkṣapadminīśailaśobhitam
citrakarmanibaddhaṃ ca citrabhedavicitritam
kuryād yogagṛhaṃ dhīmān suramyaṃ śubhavartmanā
dṛṣṭvā citragatāṃś chāntān munīn yāti manaḥ śamam
siddhān dṛṣṭvā citragatān matir abhyudyame bhavet
madhye yogagṛhasyātha likhet saṃsāramaṇḍalam
śmaśānaṃ ca mahāghoraṃ narakāṃś ca likhet kvacit
tān dṛṣṭvā bhīṣaṇākārān saṃsāre sāravarjite
anavasādo bhavati yogī siddhyabhilāṣukaḥ
paśyaṃś ca vyādhitān jantūn natān mattāṃś caladvraṇāt
suśobhanaṃ maṭhaṃ kuryāt sūkṣmadvāraṃ tu nirvraṇaṃ ||
suṣṭhu liptaṃ gomayena sudhayā vā prayatnataḥ |
matkuṇair maśakair bhūtair varjitaṃ ca prayatnataḥ ||
dine dine susammṛṣṭaṃ sammārjanyā hy atandritaḥ |
vāsitaṃ ca sugandhena dhūpitaṃ guggulādibhiḥ ||
malamūtrādibhir vargair aṣṭādaśabhir eva ca |
varjitaṃ dvārasampannaṃ vastrāvaraṇam eva vā ||
alpadvāram arandhragartaghaṭitaṃ nāpy uccanīcāyitam |
samyaggomayasāndraliptavimalaṃ niḥśeṣajantūjjhitam |
bāhye maṇḍapakūpavediracitaṃ prākārasaṃveṣṭitam |
proktaṃ yogamaṭhasya lakṣaṇam idaṃ siddhair haṭhābhyāsibhiḥ ||
°vimalaṃ ] L, mavilaṃ N
alpadvāram arandhragartapiṭharaṃ nātyuccanīcāyataṃ
samyaggomayasāndraliptavimalaṃ niḥśeṣabādhojjhitaṃ |
bāhye maṇḍapavedikūparuciraṃ prākārasaṃveṣṭitam
proktaṃ yogamaṭhasya lakṣaṇam idaṃ siddhair haṭhābhyāsibhiḥ |||
°piṭharaṃ ] piṭakaṃ J,n2, peṭakaṃ N
एवंविधे मठे स्थित्वा सर्वचिन्ताविवर्जितः ।
गुरूपदिष्टमार्गेण योगमेव समभ्यसेत् ॥
evaṃvidhe maṭhe sthitvā sarvacintāvivarjitaḥ /
gurūpadiṣṭamārgeṇa yogam eva samabhyaset //
मरुज्जयो यस्य सिद्धस्तं सेवेत गुरुं सदा
गुरुवक्त्रप्रसादेन कुर्यात्प्राणजयं बुधः
वेदान्ततर्कोक्तिभिरागमैश्च
नानाविधैः शास्त्रकदम्बकैश्च
ध्यानादिभिः सत्करणैर्न गम्यश्
चिन्तामणिर्ह्येकगुरुं विहाय
आचार्याद्योगसर्वस्वमवाप्य स्थिरधीः स्वयम्
यथोक्तं लभते तेन प्राप्नोत्यपि च निर्वृतिम्
गुरुप्रसादाल्लभते योगमष्टाङ्गसंयुतम्
शिवप्रसादाल्लभते योगसिद्धिं च शाश्वतीम्
यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ
तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः
marujjayo yasya siddhas taṃ seveta guruṃ sadā
guruvaktraprasādena kuryāt prāṇajayaṃ budhaḥ
vedāntatarkoktibhir āgamaiś ca
nānāvidhaiḥ śāstrakadambakaiś ca
dhyānādibhiḥ satkaraṇair na gamyaś
cintāmaṇir hy ekaguruṃ vihāya
ācāryād yogasarvasvam avāpya sthiradhīḥ svayam
yathoktaṃ labhate tena prāpnoty api ca nirvṛtim
guruprasādāl labhate yogam aṣṭāṅgasaṃyutam
śivaprasādāl labhate yogasiddhiṃ ca śāśvatīm
yasya deve parā bhaktir yathā deve tathā gurau
tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ
evaṃvidhaṃ guruṃ labdhvā sarvacintāvivarjitaḥ
sthitvā manohare deśe yogam eva samabhyaset
evaṃvidhe maṭhe sthitvā sarvacintāvivarjitaḥ |
gurūpadiṣṭamārgeṇa yogam eva sadābhyaset ||
evaṃvidhe maṭhe sthitvā sarvacintāvivarjitaḥ |
gurūpadiṣṭamārgeṇa yogam eva sadābhyaset ||
अत्याहारः प्रयासश्च प्रजल्पोऽनियमग्रहः ।
जनसङ्गश्च लौल्यं च षड्भिर्योगो विनश्यति ॥
atyāhāraḥ prayāsaś ca prajalpo’niyamagrahaḥ /
janasaṅgaś ca laulyaṃ ca ṣaḍbhir yogo vinaśyati //
Since many scribes do not use an avagraha we cannot be sure whether to understand niyamagrahaḥ in pāda b as having a negative prefix. Although yama and niyama are not included in the Haṭhapradīpikā as auxiliaries of Haṭhayoga, verse 2.14 implies that niyama is necessary at least in the early stages of establishing a practice. Furthermore, verse 3.82 suggests that a yogi who does not practice niyama might obtain success in yoga through the practice of vajrolī. Ambiguity over the role of yama and niyama in Haṭhayoga may explain why two verses on ten yamas and ten niyamas were inserted in some manuscripts after the next verse (1.16). The additional verses derive from either the Śāradātilakatantra (25.7–8) or the Vasiṣṭhasaṃhitā (1.38, 1.53). In the Jyotsnā, Brahmānanda reads niyamāgraha and takes it as though āgraha was implied, which yields the meaning of ‘over-insistence on rules’, and he relates it to extreme ascetic practice.
atyāhāraḥ prayāsaś ca prajalpo niyamagrahaḥ |
janasaṅgaś ca laulyaṃ ca ṣaḍbhir yogaḥ praṇaśyati ||
atyāhāraḥ prayāsaś ca prajalpo niyamagrahaḥ |
janasaṅgaṃ ca laulyaṃ ca ṣaḍbhir yogo vinaśyati ||
niyamagrahaḥ ] niyamāgrahaḥ N,J
atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ |
janasaṃgaś ca laulyaṃ ca ṣaḍbhir yogo vinaśyati ||
śītodakena prātaḥsnānanaktabhojanaphalāhārādirūpaniyamasya grahaṇaṃ niyamagrahaḥ |
niyamāgrahaḥ vakṣyamāṇaniyamāparipālanaṃ
उत्साहात्साहसाद्धैर्यात् तत्त्वज्ञानाच्च निश्चयात् ।
जनसङ्गपरित्यागात्षड्भिर्योगः प्रसिध्यति ॥
utsāhāt sāhasād dhairyāt tattvajñānāc ca niścayāt /
janasaṅgaparityāgātṣaḍbhir yogaḥ prasidhyati //
α and several other groups of manuscripts have tattvajñānāc ca darśanāt or something very similar in the second pāda of the verse, but darśana by itself is problematic: a vision of what? The early sources of this verse, in particular the Śivadharmottara, indicate that the second verse quarter read as santoṣāt tattvadarśanāt, which makes much better sense of the word darśana (i.e., ‘seeing the truth’). However it seems likely that before the time of Svātmārāma other versions of this verse were circulating in which santoṣāt was not found, niścayāt had moved from the first to second verse quarter, tattvadarśanāt had become tattvajñānāt and sāhasāt was introduced. It should also be noted that the word tattva could have a more specific meaning in the Haṭhapradīpikā (4.45–46) as Svātmārāma states that it is a synonym of samādhi. In other yoga texts, it can sometimes refer to the practices of yoga (e.g. tritattva in Amṛtasiddhi 13.12, 14.2--3) or, more generally, to the highest reality or truth (e.g. Amanaska 1.2, 1.20–21, 2.17, etc.).
utsāho niścayo dhairyaṃ santoṣas tattvadarśanam |
kratūnāṃ copasaṃhāraḥ ṣaṭsādhanam iti smṛtam |
utsāhān niścayād dhairyāt santoṣāt tattvadarśanāt |
muner janapadatyāgād ṣaḍbhir yogaḥ prasiddhyati |
utsāhān niścayād dhairyāt saṃtoṣāt tattvaniścayāt |
muner janapadatyāgāt ṣaḍbhir yogaḥ prasidhyati ||
utsāhān niścayād dhairyāt saṃtopāt tattvadarśanāt |
muner janapadatyāgāt ṣaḍbhir yogaḥ prasidhyati ||
utsāhāt sāhasād dhairyāt tatvajñānād viniścayāt |
janasaṅgaparityāgāt ṣaḍbhir yogaḥ prasidhyati ||
utsāhān niścayād dhairyāt tattvajñānārthadarśanāt |
bindusthairyān mitāhārāj janasaṅgavivarjanāt |
nidrātyāgāj jitaśvāsāt pīṭhasthairyād anālasāt
gurvācāryaprasādāc ca ebhir yogas tu sidhyati ||
niścayād ] niścalād- P,T
अहिंसा सत्यमस्तेयं ब्रह्मचर्यं क्षमा धृतिः ।
दयार्जवं मिताहारः शौचं चैव यमा दश ॥ (βω and δ3)
ahiṃsā satyam asteyaṃ brahmacaryaṃ kṣamā dhṛtiḥ /
dayārjavaṃ mitāhāraḥ śaucaṃ caiva yamā daśa // (βω and δ3)
तपः संतोषमास्तिक्यं दानमीश्वरपूजनम् ।
सिद्धान्तश्रवणं चैव ह्री मतिश्च जपो हुतम् ॥ (βω)
tapaḥ saṃtoṣam āstikyaṃ dānam īśvarapūjanam /
siddhāntaśravaṇaṃ caiva hrī matiś ca japo hutam // (βω)
अथासनानि । (ε1 and ε3)
हठस्य प्रथमाङ्गत्वाद् आसनं पूर्वमुच्यते ।
तत्कुर्यादासनं स्थैर्यमारोग्यं चाङ्गपाटवम् ॥*
athāsanāni / (ε1 and ε3)
haṭhasya prathamāṅgatvād āsanaṃ pūrvam ucyate /
tat kuryād āsanaṃ sthairyam ārogyaṃ cāṅgapāṭavam //*
The reading of aṅgapāṭavam is attested among many of the early manuscripts, including the main one of the α group. Although this compound rarely appears in other yoga texts, a similar term śarīrapāṭava occurs in the Śivasaṃhitā (2.35) as one of the benefits bestowed by digestive fire (vaiśvānarāgni), which indicates that the word pāṭava was used in relation to the body and the benefits of yoga. The compound aṅgapāṭava seems to imply the optimal functioning of the body. The variant reading, aṅgalāghava (‘lightness of the limbs’ or ‘dexterity’) is more common in yoga texts and similar formulations occur even in works known to Svātmārāma, such as the Dattātreyayogaśāstra (śarīralaghutā) and the Amanaska ([...] laghutvaṃ ca śarīrasyopajāyate). It is likely that the less common term aṅgapāṭavam was changed to the more widely used notion of aṅgalāghava, perhaps early on in the transmission, as the latter is attested by manuscripts in several early groups (i.e., β, γ and δ).
आसनं कुम्भकं चित्रं मुद्राख्यं करणं तथा
अथ नादानुसन्धानम्
āsanaṃ kumbhakaṃ citraṃ mudrākhyaṃ karaṇaṃ tathā
atha nādānusandhānam
haṭhasya prathamāṅgatvād āsanaṃ pūrvam ucyate |
tat kuryād āsanasthairyam ārogyaṃ cāṅgalāghavaṃ ||
haṭhasya prathamāṅgatvād āsanaṃ darśyate mayā |
tat kuryād āsanaṃ sthairyam ārogyaṃ cāṅgapāṭavam ||
वसिष्ठाद्यैश्च मुनिभिर्मत्स्येन्द्राद्यैश्च योगिभिः ।
अङ्गीकृतान्यासनानि कथ्यन्ते कानिचिन्मया ॥
vasiṣṭhādyaiś ca munibhir matsyendrādyaiś ca yogibhiḥ /
aṅgīkṛtāny āsanāni kathyante kānicin mayā //
On the historical implications of these two traditions of postural practice in early Haṭhayoga, see Mallinson 2016 (119–122) and Birch 2018 (45–46).
haṭhapradīpikāyām—
vasiṣṭhādyaiś ca munibhir matsyendrādyaiś ca yogibhiḥ |
aṅgīkṛtāny āsanāni vakṣyante kānicin mayā ||
vasiṣṭhādyaiś ca munibhir matsyendrādyaiś ca yogibhiḥ ||
aṃgīkṛtāny āsanāni lakṣyante kāni cin mayā ||
जानूर्वोरन्तरे सम्यक्कृत्वा पादतले उभे ।
ऋजुकायः समासीनः स्वस्तिकं तत्प्रचक्षते ॥
jānūrvor antare samyakkṛtvā pādatale ubhe /
ṛjukāyaḥ samāsīnaḥ svastikaṃ tat pracakṣate //
One might wonder how the soles of the feet could be placed between the knees and thighs. Brahmānanda explains that the region of the shank near the knee should be understood by the word ‘knee’ in this verse (atra jānuśabdena jānusaṃnihito jaṅghāpradeśo grāhyaḥ jānusaṃnihito jaṅghāpradeśaḥ). This is consistent with the earliest known description of svastikāsana in the Pātañjalayogaśāstravivaraṇa (2.46), which states that the big toe of one foot is tucked in between the shank and thigh of the other so it is not seen (dakṣiṇaṃ pādāṅguṣṭhaṃ savyenorujaṅghena parigṛhyādṛśyaṃ kṛtvā tathā savyaṃ pādāṅguṣṭhaṃ dakṣiṇenorujaṅghenādṛśyaṃ parigṛhya yathā ca pārṣṇibhyāṃ vṛṣaṇayor apīḍaṇaṃ tathā yenāste tat svastikam āsanam). For a discussion of svastikāsana in the Pātañjalayoga tradition, see Maas 2018: 68–69. The descriptions of svastikāsana in early Śaiva Tantras do not mention the inserting of the toes between the knees and thighs (see Goodall 2004: 348–350, fn. 371).
ऊरुजङ्घान्तराधाय प्रपदे जानुमध्यगे
योगिनो यदवस्थानं स्वस्तिकं तद्विदुर्बुधाः इति
ūrujaṅghāntar ādhāya prapade jānumadhyage
yogino yad avasthānaṃ svastikaṃ tad vidur budhāḥ iti
jānūrvor antare samyak kṛtvā pādatale ubhe |
ṛjukāyo viśed yogī svastikaṃ tat pracakṣate ||
jānūrvor antaraṃ samyak kṛtvā pādatale ubhe |
ṛjukāyas tathāsīnaḥ svastikaṃ tat pracakṣate ||
jānūrvor antare samyak kṛtvā pādatale ubhe
ṛjukāyaḥ sukhāsīnaḥ svastikaṃ tat pracakṣate
yājñavalkyaḥ—
jānūrvor antare samyak kṛtvā pādatale ubhe |
ṛjukāyaḥ samāsīnaḥ svastikaṃ tat pracakṣate ||
atha svastikāsanam---
jānūrvor antaraṃ samyak kṛtvā padatale ubhe ||
ṛjukāyasamāsīnaḥ svastikaṃ tat pracakṣate ||
सव्ये दक्षिणगुल्फं तु पृष्ठपार्श्वे नियोजयेत् ।
दक्षिणेऽपि तथा सव्यं गोमुखं गोमुखं यथा ॥
savye dakṣiṇagulphaṃ tu pṛṣṭhapārśve niyojayet /
dakṣiṇe’pi tathā savyaṃ gomukhaṃ gomukhaṃ yathā //
This posture first appears in some Vaiṣṇava Saṃhitās that predate the Haṭhapradīpikā, including the Ahirbudhnyasaṃhitā and the Vasiṣṭhasaṃhitā, which is likely to have been the source of this verse. The position of the ankles is the same in all the source texts. The Ahirbudhnyasaṃhitā adds that the hands are crossed behind the back and hold the big toes. For illustrations of six possible positions of the arms and hands, see Gharote, Jha, Devnath, Sakhalkar 2006: 111–113.
ubhayor gulphayoḥ kṛtvā pṛṣṭhapārśvāv ubhāv api ||
vyutkrameṇātha pāṇibhyāṃ vinyastābhyāṃ vigṛhya ca |
pṛṣṭhagābhyāṃ padāṅguṣṭhāv etad gomukham ucyate ||
savye dakṣiṇagulphaṃ tu pṛṣṭhapārśve niveśayet |
dakṣiṇe ’pi tathā savyaṃ gomukhaṃ tat pracakṣate ||
savye dakṣiṇagulphaṃ tu pṛṣṭhapārśve niveśayet
dakṣiṇe ’pi tathā savyaṃ gomukhaṃ gomukhaṃ yathā
savye dakṣiṇagulphaṃ tu pṛṣṭhapārśve niveśayet |
dakṣiṇe ’pi tathā savyaṃ gomukhaṃ gomukhaṃ yathā ||
atha gomukhāsanam---
savye dakṣiṇagulphaṃ tu pṛṣṭhapārśve niyojayet ||
dakṣiṇe ’pi tathā savyaṃ gomukhaṃ gomukhāsanam ||
एकं पादमथैकस्मिन्विन्यस्योरुणि संस्थितम् ।
इतरस्मिंस्तथा चोरुं वीरासनम्इतीरितम् ॥
ekaṃ pādam athaikasmin vinyasyoruṇi saṃsthitam /
itarasmiṃs tathā coruṃ vīrāsanam itīritam //
Although most witnesses have tathā in 1.21a, the word atha has been accepted because it is attested by G4 (α group) and V1 (η group), the sources and the testimonia. It appears to be verse filler here rather than indicating a temporal sequence of actions. Svātmārāma borrowed the verse on vīrāsana from the Vasiṣṭhasaṃhitā, the redactor of which appears to have adapted its first hemistich from a description of this posture in the Śāradātilakatantra. This would explain the rather strange syntax of the Vasiṣṭhasaṃhitā’s version, in which adhaḥ kṛtvā was changed to athaikasmin, and tathetaram became ca saṃsthitam. It seems that saṃsthitaṃ must be understood with ūruṃ in the third pāda in the sense of saṃsthāpya (i.e., ‘having placed’). Different versions of vīrāsana are found in earlier Tantras, such as the Kiraṇatantra (58.9), Hemacandra’s Yogaśāstra and commentaries on the Pātañjalayogaśāstra. For a discussion of some of these sources, see Maas 2018: 66–68.
ekaṃ pādam athaikasmin vinyasyorau ca saṃsthitam |
itarasmiṃs tathaivoruṃ vīrāsanam itīritam ||
ekaṃ pādam adhaḥ kṛtvā vinyasyorau tathetaram ||
ṛjukāyo viśed yogī vīrāsanam itīritam |
ekaṃ pādam athaikasmin vinyasyoruṇi saṃsthitam |
itarasmiṃs tathā coruṃ vīrāsanam udāhṛtam ||
ekaṃ pādam athaikasmin vinyasyoruṇi saṃsthitaḥ |
itarasmiṃs tathā coruṃ vīrāsanam udāhṛtam ||
atha vīrāsanam---
ekaṃ pādam athaikasmin vinyased ūruṇi sthiram ||
itarasmiṃs tathā coruṃ vīrāsanam itīritam ||
sthiram ] sthitam T
गुदं निरुध्य गुल्फाभ्यां व्युत्क्रमेण समाहितः ।
कूर्मासनं भवेदेतदिति योगविदो विदुः ॥
gudaṃ nirudhya gulphābhyāṃ vyutkrameṇa samāhitaḥ /
kūrmāsanaṃ bhaved etad iti yogavido viduḥ //
In the first quarter of the verse, the witnesses are split between nirudhya (‘having blocked’), nibadhya (‘having bound’), niyamya (‘having restrained’) and niṣpīḍya (‘having pressed’). The source, the Vasiṣṭhasaṃhitā, and two manuscripts of the β and γ groups support nirudhya whereas one α manuscript (J5) and the testimonia support niyamya and another α manuscript (G4) has niṣpīḍya. In terms of blocking or closing the anus by sitting on the ankles, nirudhya makes good sense, and niṣpīḍya (`having pressed the anus with both ankles’) is also possible. ??The word vyutkrameṇa appears to describe the position of the ankles. Its basic meaning is ‘against the normal direction,’ which would suggest that the ankles are turned out or crossed rather than placed together naturally. If the yogi is in a kneeling-type position, turning the feet out would bring the ankles together, blocking the perineal area. See Yoga Mīmāṃsā, vol 8, no. 2, pp. 29–30 for a discussion of vyutkrameṇa and the position of the ankles in kūrmāsana, and vol 8, no. 2, Figures 3–6 for photographs of a practitioner performing this āsana.
gudaṃ nirudhya gulphābhyāṃ vyutkrameṇa samāhitaḥ |
kūrmāsanaṃ bhaved etad iti yogavido viduḥ ||
gudaṃ nipīḍya gulphābhyāṃ vyutkrameṇa samāhitaḥ |
etat kūrmāsanaṃ proktaṃ yogasiddhikaraṃ param ||
gudaṃ niyamya gulphābhyaṃ vyutkrameṇa samāhitaḥ |
kūrmāsanaṃ bhaved etad iti yogavido viduḥ ||
haṭhapradīpikāyām
gudaṃ niyamya gulphābhyāṃ vyutkrameṇa samāhitaḥ |
kūrmāsanaṃ bhaved etad iti yogavido viduḥ || iti kūrmāsanam ||
पद्मासनं सुसंस्थाप्य जानूर्वोरन्तरे करौ ।
निवेश्य भूमौ संस्थाप्य व्योमस्थः कुक्कुटासनम् ॥
padmāsanaṃ susaṃsthāpya jānūrvor antare karau /
niveśya bhūmau saṃsthāpya vyomasthaḥ kukkuṭāsanam //
The names kurkuṭa and kurkkuṭa in some manuscripts are variant spellings of kukkuṭa attested in the Pañcatantra (M-W).
padmāsanaṃ samāsthāya jānūrvor antare karau |
bhūmau niveśya saṃsthāpya vyomasthaṃ kukkuṭāsanam ||
[niveśya bhūmau – mss. la, va, śa]
kukkuṭāsanam
padmāsanam adhiṣṭhāya jānvantaraviniḥsṛtau |
karau bhūmau niveśyaitad vyomasthaṃ kukkuṭāsanam ||
padmāsanaṃ tu saṃyojya jānūrvor antare karau |
niveśya bhūmau saṃsthāpya vyomasthaṃ kukkuṭāsanam ||
atha kukkuṭāsanam---
padmāsanaṃ susaṃsthāpya jānūrvor antare karau |
niveśya bhūmau saṃsthāpya vyomasthaḥ kukkuṭāsanam ||
padmāsanaṃ tu saṃyojya jānūrvor antare karau |
niveśya bhūmau saṃsthāpya vyomasthaṃ kukkuṭāsanam ||
iti kukkuṭāsanam ||
कुक्कुटासनबन्धस्थोदोर्भ्यां संबध्य कन्धराम् ।
शेते कूर्मवदुत्तान एतदुत्तानकूर्मकम् ॥
kukkuṭāsanabandhasthodorbhyāṃ saṃbadhya kandharām /
śete kūrmavad uttāna etad uttānakūrmakam //
The oldest dated manuscript, η1, has kukkuṭāsanavat kṛtvā, which is a simpler alternative to the widely attested reading kukkuṭāsanabandhasthaḥ (including α2 and α3), which we have accepted. Since there is no known source for this verse other than the Haṭhapradīpikā, it appears that the reading of η1 was an isolated attempt to simplify the syntax.
kukkuṭāsanabandhastho dorbhyāṃ saṃbadhya kandharām |
bhavet kūrmavad uttānam etad uttānakūrmakam ||
kukkuṭāsanabandhastho dorbhyāṃ sambadhya kandharām ||
śete kūrmavad uttānam etad uttānakūrmakam || 74 ||
kukkuṭāsanabandhastho dorbhyāṃ sambadhya kandharām |
śete kūrmavad uttānam etad uttānakūrmakam ||
iti uttānakūrmāsanam ||
पादाङ्गुष्ठौ तु पाणिभ्यां गृहीत्वा श्रवणावधि ।
धनुराकर्षणं कृत्वा धनुरासनमुच्यते ॥
pādāṅguṣṭhau tu pāṇibhyāṃ gṛhītvā śravaṇāvadhi /
dhanurākarṣaṇaṃ kṛtvā dhanurāsanam ucyate //
Since the word ākarṣaṇa in one form or other is so well attested in the third verse quarter, the reading dhanurākarṣaṇaṃ kṛtvā, which is in ε2, as well as the principal testimonia (i.e., the Yogacintāmaṇi and Haṭharatnāvalī), fits the overall syntax of the verse. However, it is curious that kṛṣṭaṃ (for kṛtvā) is well attested in some groups of manuscripts because it seems redundant with ākarṣaṇaṃ. However, the following reading in Godāvaramiśra’s Yogacintāmaṇi (f. 40r) makes sense of kṛṣṭaṃ and might indeed be the original version of the verse: dhanurākarṣavat kṛṣṭaṃ dhanurāsanam ucyate. A different version of dhanurāsana is described in the Haṭhayogasaṃhitā. On the two versions of dhanurāsana, see Hargreaves and Birch 2017. One manuscript of the Haṭhapradīpikā (ms. no. 30051, f. 2v), which was consulted but not collated for this edition, has a scribal comment stating that dhanurāsana should be done continuously (anavarata) on the left and right sides (tatra ekam dhanurākarṣaṇāsanam āsanaṃ savyāpasavyapādahastābhyām [abhy]ased anavaratam). This would make dhanurāsana a dynamic practice as shown in this video.
pādāṅguṣṭhau ca pāṇibhyāṃ gṛhītvā śravaṇāvadhi |
dhanurākarṣaṇaṃ kṛtvā dhanurāsanam īritam ||
atha dhanurāsanam---
pādāṅguṣṭhau tu pāṇibhyāṃ gṛhītvā śravaṇāvadhi ||
dhanurākarṣaṇaṃ kṛtvā dhanurāsanam ucyate ||
ākarṣaṇaṃ kṛtvā ] ākarṣaṇākṛṣṭaṃ P,T,t1
pādāṅguṣṭhau tu pāṇibhyāṃ gṛhītvā śravaṇāvadhi |
dhanurākarṣaṇaṃ kṛtvā dhanurāsanam īritam ||
iti dhanurāsanam ||
dhanurāsanam |
prasārya pādau bhuvi daṇḍarūpau
karau ca pṛṣṭhe dhṛtapādayugmau |
kṛtvā dhanustulyavivarttitāṅgaṃ
nigadyate vai dhanurāsanaṃ tat || 25 ||
वामोरुमूलार्पितदक्षपादं
जानोर्बहिर्वेष्टितदक्षदोष्णा ।
प्रगृह्य तिष्ठेत्परिवर्तिताङ्गः
श्रीमत्स्यनाथोदितमासनं स्यात् ॥
vāmorumūlārpitadakṣapādaṃ
jānor bahirveṣṭitadakṣadoṣṇā /
pragṛhya tiṣṭhet parivartitāṅgaḥ
śrīmatsyanāthoditam āsanaṃ syāt //
In the second verse quarter, most of the manuscript groups have a compound with °doṣṇā at the end, as seen also in the Yogacintāmaṇi, Haṭharatnāvalī and Yuktabhavadeva. The instrumental ending (`with the hand’) works well with the gerund (pragṛhya) in the third verse quarter and the object (°dakṣpādaṃ) in the first quarter. This reading indicates that the right foot is held by the hand of the arm that is wrapped around the outside of the left leg, which would be the right hand (°dakṣadoṣṇā) rather than the left (°vāmadoṣṇā), as shown in Figure 1. One manuscript of α (G4) and most manuscripts of the Haṭharatnāvalī have °dakṣapādo in the first pāda. This reading yields the same meaning as the adopted one if read with °vāmapādaṃ in the second. However, G4 and manuscripts of the Haṭharatnāvalī read °vāmadoṣṇā, which is not good because it leaves the gerund without an object. The version of this verse in Jyotsnā (1.26), which is supported by some manuscripts in two important groups, β and η, has two objects of the gerund, namely the left and right feet, without an instrumental or conjuctive particle. In his commentarial remarks, Brahmānanda proposes that the left foot is grasped by the right hand and the right foot by the left foot, as seen in Figure 2.
vāmorumūlārpitadakṣapādaṃ jānvor bahirveṣṭitadakṣadoṣṇā |
pragṛhya tiṣṭhet parivartitāṅgaḥ śrīmatsyanāthoditam āsanaṃ syāt ||
atha matsyendrāsanam---
vāmorumūlārpitadakṣapādo jānvor bahirveṣṭitadakṣadoṣṇā |
pragṛhya tiṣṭhet parivartitāṅgaḥ śrīmatsyanāthoditam āsanaṃ syāt~||
°dakṣapādo ] °dakṣapādaṃ P, °dakṣapādau t1
vāmorumūlārpitadakṣapādaṃ jānvor bahirveṣṭitadakṣadoṣṇā |
pragṛhya tiṣṭhan parivartitāṅgaḥ śrīmatsyanāthoditam āsanaṃ syāt ||
मत्स्येन्द्रपीठं जठरप्रवृद्ध-
प्रचण्डरुङ्मण्डलखण्डनास्त्रम् ।
अभ्यासतः कुण्डलिनीप्रबोधं
दण्डस्थिरत्वं च ददाति पुंसाम् ॥
matsyendrapīṭhaṃ jaṭharapravṛddha-
pracaṇḍaruṅmaṇḍalakhaṇḍanāstram /
abhyāsataḥ kuṇḍalinīprabodhaṃ
daṇḍasthiratvaṃ ca dadāti puṃsām //
The manuscript readings for the compound beginning with jaṭhara diverge significantly and include jaṭharapravṛddha°, jaṭharaprabuddha°, jaṭharapradīpta° and jaṭharapracaṇḍa°. As descriptive compounds, none of these makes good sense in regard to Matsyendra’s seat. Since the stomach or abdomen (jaṭhara) is the first member of this compound, it seems more likely that it qualifies the terrible diseases (pracaṇḍarug) that are mentioned in the next verse quarter, as suggested by the reading jaṭharapravṛddha°, which is attested by η2 and the Yogacintāmaṇi and suggested by γ1and δ1(jaṭharapravuddh°). In 1.27d, the compound daṇḍasthiratvaṃ (`steadiness of the spine’) is attested by all the important manuscript groups and testimonia, so it was likely original. However, the Jyotsnā (1.27d) has candrasthiratvaṃ (`steadiness of the moon’), and this reading is well-attested in many manuscripts that are lower on the stemma. Brahmānanda understands steadiness here as `the absence of flow’ (sthiratvaṃ kṣaraṇābhāvaṃ), a reference to the moon retaining its nectar.
matsyendrapīṭhaṃ jaṭharapravṛddha-
pracaṇḍaruṅmaṇḍalakhaṇḍanāstram |
abhyāsataḥ kuṇḍalinīprabodhaṃ
daṇḍe sthiratvaṃ pradadāti puṃsām ||
°pravṛddha ] N : °pravṛddhiṃ L
matsyendrapīṭhaṃ jaṭharapradīptaṃ
pracaṇḍarugmaṇḍalakhaṇḍanāstram |
abhyāsataḥ kuṇḍalinīprabodhaṃ
daṇḍasthiratvaṃ ca dadāti puṃsām ||
°pradīptaṃ ] pravṛttaṃ T,t1 °pravṛttaḥ N,n1,n3,J
matsyendrapīṭhaṃ jaṭharapracaṇḍa-
ruṅmaṇḍalakhaṇḍanakhaṇḍanāstram |
abhyāsataḥ kuṇḍalinīprabodhaṃ
daṇḍasthiratvaṃ ca dadāti puṃsām ||
matsyendrapīṭhaṃ jaṭharaprabuddhaṃ
pracaṇḍaruṅmaṇḍalakhaṇḍanāstram |
abhyasataṃ kuṇḍalinīprabodhaṃ
daṇḍasthiratvaṃ ca dadāti puṃsām ||
प्रसार्य पादौ भुवि दण्डरूपौ
दोर्भ्यां पदाग्रद्वितयंगृहीत्वा ।
जानूपरिन्यस्तललाटदेशो
वसेदिदं पश्चिमतानमाहुः ॥
prasārya pādau bhuvi daṇḍarūpau
dorbhyāṃ padāgradvitayaṃgṛhītvā /
jānūparinyastalalāṭadeśo
vased idaṃ paścimatānam āhuḥ //
The reading dorbhyāṃ padāgradvitayaṃ is well attested but is somewhat strange because dos usually means `the arm’ rather than the hands. The variant dvābhyāṃ karābhyāṃ dvitayaṃ, “with both hands”, appears to be an attempt to remove dorbhyāṃ, but it introduces the problem of the toes not being mentioned.
prasārya caraṇadvandvaṃ parasparasusaṃyutam |
svapāṇibhyāṃ dṛḍhaṃ dhṛtvā jānūpari śiro nyaset ||
prasārya pādau bhuvi daṇḍarūpau
dvābhyāṃ ca pādadvitayaṃ gṛhītvā |
jānūpari nyastalalāṭadeśo
’bhyased idaṃ paścimatānam āhuḥ ||
atha paścimatānāsanam---
prasārya pādau bhuvi daṇḍarūpau
dorbhyāṃ padāgradvitayaṃ gṛhītvā |
jānūpari nyastalalāṭadeśo
vased idaṃ paścimatānam āhuḥ ||
dorbhyāṃ padāgradvitayaṃ ] dvābhyāṃ karābhyāṃ dvitayaṃ n1,n3
prasārya pādau bhuvi daṇḍarūpau
dorbhyāṃ ca pādadvitayaṃ gṛhītvā |
jānūpari nyastalalāṭapaṭṭo
nyased idaṃ paścimatānam āhuḥ ||
इति पश्चिमतानमासनाग्र्यं
पवनं पश्चिमवाहिनं करोति ।
उदयं जठरानलस्य कुर्या-
दुदरे कार्श्यमरोगतां च पुंसाम् ॥
iti paścimatānam āsanāgryaṃ
pavanaṃ paścimavāhinaṃ karoti /
udayaṃ jaṭharānalasya kuryā-
d udare kārśyam arogatāṃ ca puṃsām //
The use of the word paścima to mean the central channel is found at Yogabīja 95 (paścimamārgataḥ), 108 (paścime pathi), 117 (paścimadvāramārgeṇa) and 121 (paścimaṃ). Cf.~the usages of paścima-mārga in Dattātreyayogaśāstra 140 and Śivasaṃhitā 3.110 (from which this verse is likely to be derived). Brahmānanda understands paścima as referring to the Suṣumṇā (Jyotsnā 1.29): paścimavāhinaṃ paścimena paścimamārgeṇa suṣumṇāmārgeṇa vahatīti paścimavāhī.
āsanāgryam idaṃ proktaṃ jaṭharānaladīpanam |
dehāvasādaharaṇaṃ paścimottānasaṃjñakam ||
ya etad āsanaṃ śreṣṭhaṃ pratyahaṃ sādhayet sudhīḥ |
vāyuḥ paścimamārgeṇa tasya saṃcarati dhruvam ||
iti paścimatānam āsanāgryaṃ
pavanaṃ paścimavāhinaṃ karoti |
udayaṃ jaṭharānalasya kuryād
udare kārśyam arogitāṃ ca puṃsām ||
iti paścimatānam āsanāgryaṃ
pavanaṃ paścimavāhinaṃ karoti |
udayaṃ jaṭharānalasya kuryād
udare kārśyam arogatāṃ ca puṃsām ||
धरामवष्टभ्य करद्वयेन
तत्कूर्परस्थापितनाभिपार्श्वः ।
उच्चासनो दण्डवदुत्थितः खे
मायूरमेतत्प्रवदन्ति पीठम् ॥
dharām avaṣṭabhya karadvayena
tat kūrparasthāpitanābhipārśvaḥ /
uccāsano daṇḍavad utthitaḥ khe
māyūram etat pravadanti pīṭham //
The source of this verse is unknown, but it has the same elements as the two verses in the Vasiṣṭhasaṃhitā (1.76–77), which are themselves derived from earlier Vaiṣṇava sources. The compound uccāsanaḥ in the third verse quarter seems to approximate in a somewhat vague way the Vasiṣṭhasaṃhitā’s reading samunnataśiraḥpādaḥ. In the second verse quarter, the pronoun in tatkūrpare refers to the two hands (karadvaya). This is stated more explicitly (i.e., hastayoḥ kūrparau) in Vasiṣṭhasaṃhitā 1.76c and Yogayājñavalkya 3.15c.
karatale bhūmau saṃsthāpya kūrparau nābhipārśvayor nyasya nataśirāḥ (unnataśirāḥ) pādau ḍaṇḍavad vyomni saṃsthito mayūrāsanam iti ||
avaṣṭabhya dharāṃ samyak talābhyāṃ hastayor dvayoḥ ||
kūrparau nābhipārśve ca sthāpayitvā mayūravat |
samunnamya śiraḥpādau mayūrāsanam iṣyate ||
mayūrāsanam
niveśya kūrparau samyaṅ nābhimaṇḍalapārśvayoḥ |
avaṣṭabhya bhuvaṃ pāṇitalābhyāṃ vyomni daṇḍavat ||
avaṣṭabhya dharāṃ samyak talābhyāṃ ca karadvayam |
hastayoḥ kūrparau cāpi sthāpayan nābhipārśvayoḥ ||
samunnataśiraḥpādo daṇḍavad vyomni saṃsthitaḥ |
mayūrāsanam etad dhi sarvapāpavināśanam ||
ca karadvayam ] karayor dvayoḥ
avaṣṭabhya dharāṃ samyak talābhyāṃ tu karadvayoḥ |
hastayoḥ kūrparau cāpi sthāpayan nābhipārśvayoḥ ||
samunnataśiraḥpādo daṇḍavad vyomni saṃsthitaḥ |
mayūrāsanam etat tu sarvapāpapraṇāśanam ||
dharām avaṣṭabhya punaḥ karābhyāṃ
tatkūrpare sthāpitanābhipārśvaḥ |
tadāsane daṇḍavad utthitaḥ khe
mayūram etat pravadanti santaḥ ||
atha mayūram
dharām avaṣṭabhya karadvayena
tatkūrpare sthāpitanābhipārśvaḥ |
uccāsano daṇḍavad utthitaḥ khe
mayūram etat pravadanti pīṭham ||
हरति सकलरोगानाशु गुल्मोदरादी-
नभिभवति च दोषानासनं श्रीमयूरम् ।
बहुकदशनभुक्तं भस्म कुर्यादशेषं
जनयति जठराग्निं जारयेत्कालकूटम् ॥
harati sakalarogān āśu gulmodarādī-
n abhibhavati ca doṣān āsanaṃ śrīmayūram /
bahukadaśanabhuktaṃ bhasma kuryād aśeṣaṃ
janayati jaṭharāgniṃ jārayet kālakūṭam //
harati sakalarogān āśu gulmodarādīn
abhibhavati ca doṣān āsanaṃ śrīmayūram |
bahukadaśanabhuktaṃ bhasma kuryād aśeṣam
janayati jaṭharāgniṃ jārayet kālakūṭam ||
harati sakalarogān āśu gulmodarādīn
abhibhavati ca doṣān āsanaṃ śrīmayūram ||
bahukadaśanabhuktaṃ bhasma kuryād vicitram
janayati jaṭharāgniṃ jīryate kālakūṭam ||
उत्तानं शववद्भूमौ शयनं तु शवासनम् ।
सर्वासनश्रान्तिहरं चित्तविश्रान्तिसाधनम् ॥
uttānaṃ śavavad bhūmau śayanaṃ tu śavāsanam /
sarvāsanaśrāntiharaṃ cittaviśrāntisādhanam //
uttānaśavavad bhūmau śayanaṃ coktam uttamam ||
uttānaṃ śavavad bhūmau śavāsanam idaṃ smṛtam |
śavāsanaṃ śrāntiharaṃ cittaviśrāntisādhanam ||
athāntimaṃ śavāsanam
prasārya hastapādau ca viśrāntyā śayanaṃ tathā |
sarvāsanaśramaharaṃ śayitaṃ tu śavāsanam ||
śavāsanaṃ hṛtkupitavātagranthivibhedakam |
sarvāsanaśrāntijit hṛtśramaghnaṃ yogisaukhyadam ||
uttānaṃ śavavad bhūmau śayanaṃ tu śavāsanam |
śavāsanaṃ śrāntiharaṃ cittaviśrāntikārakam ||
iti śavāsanam ||
चतुराशीत्यासनानि शिवेन कथितानि तु ।
तेभ्यश्चतुष्कमादाय सारभूतं ब्रवीम्यहम् ॥
caturāśītyāsanāni śivena kathitāni tu /
tebhyaś catuṣkam ādāya sārabhūtaṃ bravīmy aham //
The word tu is often used to introduce a new posture, but in this case seems to be a verse filler. In the first and third verse quarters, Svātmārāma appears to have rewritten Śivasaṃhitā 3.96 to include the information that it was Śiva (śivena) who taught the eighty-four āsanas, whereas in the source Śiva is himself speaking. Svātmārāma also changes the meaning of the second half of the verse, as the Śivasaṃhitā states that Śiva picked out the four best postures and taught them, whereas in the Haṭhapradīpikā it reads as though Svātmārāma himself is responsible for picking out the four best postures and teaching them. There are other instances in the Haṭhapradīpikā where Svātmārāma borrows a verse with a first person verb (e.g., 3.43, 4.2). However, in this instance, he may have intended to indicate that he chose the four postures coming after this verse (i.e., siddha, padma, siṃha and bhadra) because the Śivasaṃhitā follows 3.96 with teachings on the postures called siddha, padma, paścimottāna and svastika. Another possibility is that Svātmārāma borrowed 1.33–1.34 from an unknown source that contained a dialogue that was different to that of Śivasaṃhitā, as indicated by sakhe in 1.34.
आसनानि च तावन्ति यावन्त्यो जीवजातयः
एतेषामखिलान्भेदान्विजानाति महेश्वरः
चतुराशीतिलक्षाणि एकैकं समुदाहृतम्
ततः शिवेन पीठानां षोडशोनं शतं कृतमिति.
āsanāni ca tāvanti yāvantyo jīvajātayaḥ
eteṣām akhilān bhedān vijānāti maheśvaraḥ
caturāśītilakṣāṇi ekaikaṃ samudāhṛtam
tataḥ śivena pīṭhānāṃ ṣoḍaśonaṃ śataṃ kṛtam iti.
caturaśīty āsanāni santi nānāvidhāni ca |
tebhyaś catuṣkam ādāya mayoktāni bravīmy aham ||
caturāśītilakṣānām ekaikaṃ samudāhṛtaṃ |
ataḥ śivena pīṭhānāṃ ṣoḍaśonaṃ śataṃ kṛtam ||
caturāśītilakṣānām ekaikaṃ samudāhṛtaṃ |
ataḥ śivena pīṭhānāṃ ṣoḍaśonaṃ śataṃ kṛtam ||
haṭhapradīpikāyām—
caturaśīty āsanāni śivena kathitāni vai |
tebhyaś catuṣkam ādāya sārabhūtaṃ bravīmy aham ||
caturaśīty āsanāni śivena kathitāni tu |
tebhyaś catuṣkam ādāya sārabhūtaṃ bravīmy aham ||
सिद्धं पद्मं तथा सिंहं भद्रं चेति चतुष्टयम् ।
श्रेष्ठं तत्रापि च सखे तिष्ठ सिद्धासने सदा ॥
siddhaṃ padmaṃ tathā siṃhaṃ bhadraṃ ceti catuṣṭayam /
śreṣṭhaṃ tatrāpi ca sakhe tiṣṭha siddhāsane sadā //
It is likely that the original version of this verse contained the vocative with the imperative form of the verb (sakhe tiṣṭha). There are other instances where Svātmārāma included a verse with the vocative (e.g., 4.10, 4.12, 4.20, 4.72, 4.86, 4.88) as though the text were a dialogue. Other versions of this verse are transmitted by some manuscripts of the Haṭhapradīpikā, in which the vocative and imperative verb have been removed. In these cases, the sukhe and sukham is difficult to construe because the context suggests that the intended meaning was that one should always sit in siddhāsana (as opposed to the other three āsanas), rather than the prescription to always sit in a comfortable siddhāsana.
siddhaṃ padmaṃ tathā bhadraṃ siṃhaṃ ceti catuṣṭayam |
śreṣṭhaṃ tatrāpi vai padmaṃ tiṣṭhet siddhāsane sadā ||
siddhaṃ padmaṃ tathā siṃhaṃ bhadraṃ ceti catuṣṭayam |
śreṣṭhaṃ tatrāpi ca tathā tiṣṭhet siddhāsane sadā ||
tathā ] satve P, sakhe T,t1
अथ सिद्धासनम् । (α1, γ1 and η2)
योनिस्थानक°मङ्घ्रिमूलघटितं कृत्वा दृढं विन्यसे-
न्मेढ्रे पादमथैकमेकहृदयोधृत्वा समं विग्रहम् ।
स्थाणुः संयमितेन्द्रियोऽचलदृशा पश्यन् भ्रुवोरन्तरं
एतन्मोक्षकपाटभेदजनकं सिद्धासनं प्रोच्यते ॥
atha siddhāsanam / (α1, γ1 and η2)
yonisthānaka°m aṅghrimūlaghaṭitaṃ kṛtvā dṛḍhaṃ vinyase-
n meḍhre pādam athaikam ekahṛdayodhṛtvā samaṃ vigraham /
sthāṇuḥ saṃyamitendriyo’caladṛśā paśyan bhruvor antaraṃ
etanmokṣakapāṭabhedajanakaṃ siddhāsanaṃ procyate //
The adopted reading ekahṛdayo is supported by two manuscripts of the Haṭhapradīpikā (J2 and M1) and is close to the α reading ekahṛdaye, which is also attested by the six-chapter Viveka-mārtaṇḍa and the Yoga-cintāmaṇi, .. which attributes this verse to an unkown work called the Pavanayogasaṅgraha. In this case, ekahṛdayaḥ would perhaps qualify the yogi as having a mind focused on one thing. The second verse quarter has many variations in the Haṭhapradīpikā manuscripts, as well as in the manuscripts of the sources and testimonia. α1 has athaikam ekahṛdaye dhṛtvā and most of the collated witnesses have athaikam eva hṛdaye dhṛtvā. The repetition of eka appears to be a dittographical error and hṛdaye does not make sense without an object of dhṛtvā (i.e., having held what on the chest?). In the adopted reading athaikam āsyahṛdaye dhṛtvā, which is attested by η1, the oldest dated manuscript, the compound āsyahṛdaye can be understood with the gerund dhṛtvā and ekam in the sense of `having held the face and chest together.’ This alludes to the practice of the Jālandhara lock, in which the chin is placed on the chest. This meaning is more clearly seen in the Jyotsnā’s version of the second verse quarter, hṛdaye kṛtvā hanuṃ susthiram (`having put the jaw firmly on the chest’). The compound āsyahṛdaye is supported by other manuscripts, such as N10, P1, P6 and J16 and the variants asyahṛdaye and asyahṛdayaṃ also occur (e.g., J7, J12, A1, V4, V18, V16, P8 and P9). The other well-attested reading, athaikaṃ eva niyataṃ, was an attempt to fix the problem of hṛdaye by replacing it with niyatam, which must be read with meḍhre pādam athaikaṃ (`having fixed one foot on the penis’). But niyatam is redundant here because of vinyaset in the first pāda.
yonisthānakam aṅghrimūlaghaṭitaṃ kṛtvā dṛḍhaṃ vinyasen
meḍhre pādam athaikam āsyahṛdaye dhṛtvā samaṃ vigraham |
sthāṇuḥ saṃyamitendriyo ’caladṛśā paśyan bhruvor antaraṃ
etan mokṣakapāṭabhedajanakaṃ siddhāsanaṃ procyate ||
7a °mūlaghaṭitaṃ ] °mulaghaṭanaṃ A • vinyasen ] GHT; vinyase VA, vinyaset Y
7b meḍhre ] meṃḍhre A • athaikam āsyahṛdaye ] H; athaikadeśahṛdayo V, athaikam eva niyataṃ AGBGPk, athaikam eva niṣataṃ GL, athaikam eva hṛdayaṃ GP, athaikaṃ ekahṛdayo T, athaikam ekahṛdayaḥ Y • dhṛtvā ] VGBT; kṛtvā GLGPGPkY
7c paśyed ] TH; paśyan VAGHSTvl, paśyad Y • antaraṃ ] VAGPkGLT; antare GBGP
7d hy etan ] H; caitan VAGBGLGPT, etan GPkHS, tv etat Y • °janakaṃ ] °navidhau A, °jananaṃ GB, °nakaraṃ Y • procyate ] idaṃ bhavet Y (unm.) ?? check
pavanayogasaṃgrahe—
yonisthānakam aṅghrimūlaghaṭitaṃ kṛtvā dṛḍhaṃ vinyasen
meḍhre pādam athaikam ekahṛdayaḥ kṛtvā samaṃ vigraham |
sthāṇuḥ saṃyamitendriyo ’caladṛśā paśyed bhruvor antaraṃ tv
etan mokṣakapāṭabhedanakaraṃ siddhāsanaṃ procyate ||
tatra siddhāsanam
yonisthānakam aṅghrimūlaghaṭitaṃ kṛtvā dṛḍhaṃ vinyasen
meḍhre pādam athaikam eva niyataṃ kṛtvā samaṃ vigraham |
sthāṇuḥ saṃyamitendriyo ’caladṛśā paśyan bhruvor antaraṃ
caitan mokṣakapāṭabhedajanakaṃ siddhāsanaṃ procyate ||
yonisthānakam ] yonidvārakam P,T. niyataṃ ] hṛdaye T,t1,n2. °kapāṭa° ] °kavāṭa° P,T,t1
मतान्तरे तु ।
मेढ्रादुपरि विन्यस्य सव्यगुल्फं तथोपरि ।
गुल्फान्तरं च निक्षिप्य सिद्धासनमिदं भवेत् ॥
पूर्वोक्तमेव मत्संमतम् । (α1, β1, β2, γ1, ε1, ε2 and ε3)
matāntare tu /
meḍhrād upari vinyasya savyagulphaṃ tathopari /
gulphāntaraṃ ca nikṣipya siddhāsanam idaṃ bhavet //
pūrvoktam eva matsaṃmatam / (α1, β1, β2, γ1, ε1, ε2 and ε3)
Svātmārāma’s introductory and following remarks to verse 1.36 indicate that he preferred the siddhāsana of the Vivekamārtaṇḍa over the version taught as muktāsana in the Vasiṣṭhasaṃhitā and Yogayājñavalkya.
meḍhrād upari nikṣipya gulphaṃ tathopari |
gulphāntaraṃ vinikṣipya muktāsanam idaṃ smṛtam ||
meḍhrād upari nikṣipya savyaṃ gulphaṃ tathopari |
gulphāntaraṃ ca nikṣipya muktāsanam idaṃ tu vā ||
tathā |
meḍhrād upari vinyasya savyaṃ gulphaṃ tathopari |
gulphāntaraṃ tu vinyasya siddhāsanam idaṃ bhavet ||
matāntare tu
meḍhrād upari niḥkṣipya savyaṃ gulphaṃ tathopari |
gulphāntaraṃ ca niḥkṣipya siddhāḥ siddhāsanaṃ viduḥ ||
एतत्सिद्धासनं प्राहुरन्ये वज्रासनं विदुः ।
मुक्तासनंवदन्त्येके प्राहुर्गुप्तासनं परे ॥
etat siddhāsanaṃ prāhur anye vajrāsanaṃ viduḥ /
muktāsanaṃvadanty eke prāhur guptāsanaṃ pare //
etat siddhāsanaṃ prāhuḥ padmāsanam atho viduḥ |
guptāsanaṃ vadanty eke prāhur vajrāsanaṃ pare |
ke cin muktāsanaṃ prāhur idam āsanam uttamam ||
etat siddhāsanaṃ prāhur anye vajrāsanaṃ viduḥ |
muktāsanaṃ vadanty eke prāhur guptāsanaṃ pare ||
siddāsanambunu, gondaru vajrāsanambaniyu |
gondaru muktāsanambaniyu, gondadu gulbāsanam ||
kondaru siddāsanamani
kondaru vajrāsanamani koniyādudurī
pondaga dīnini mariyoka
kondaru guptāsamanu kondru mahātmā
यमेष्विव मिताहारमहिंसां नियमेष्विव ।
मुख्यं सर्वासनेष्वेकं सिद्धाः सिद्धासनं विदुः ॥
yameṣv iva mitāhāram ahiṃsāṃ niyameṣv iva /
mukhyaṃ sarvāsaneṣv ekaṃ siddhāḥ siddhāsanaṃ viduḥ //
laghvāhāras tu teṣv eko mukhyo bhavati nāpare |
ahiṃsā niyameṣv eko mukhyo bhavati nāpare || 33 ||
niyameṣu mitāharo yathāhịmsā yameṣv iva |
mukhyaṃ sarvāsaneṣv evaṃ siddhāsanaṃ idaṃ viduḥ |
चतुराशीतिपीठेषु सिद्धमेव सदाभ्यसेत् ।
द्वासप्ततिसहस्रेषु सुषुम्णामिव नाडिषु ॥
caturāśītipīṭheṣu siddham eva sadābhyaset /
dvāsaptatisahasreṣu suṣumṇām iva nāḍiṣu //
It is odd to have suṣumṇām as the object of the verb abhyaset. This reading is well attested by manuscripts of the Haṭhapradīpikā and is also found in the Yogacintāmaṇi, which attributes it to the Yogasāramañjarī. Perhaps, the second hemistich was added somewhat haphazardly by Svātmārāma, and then others have tried to make sense of it by changing suṣumnām iva nāḍiṣu to nāḍīnāṃ malaśodhanam, which occurs in the Jyotsnā (1.39). The reading nāḍīnāṃ malaśodhanam/e is probably a patch as no other texts say that siddhāsana clears the channels. However, the idea of purifying the channels can be found in other contexts (e.g., Kumbhakapaddhati 120) and may hark back to an earlier notion of flushing (cālana) the channels (e.g., Amṛtasiddhi 11.6).
caturaśītipīṭheṣu siddhāsanaṃ samabhyaset |
dvāsaptatisahasreṣu suṣumṇām iva nāḍiṣu ||
caturāśītapīṭheṣu siddham eva samabhyaset |
dvisaptatisahasreṣu suṣumnām iva nāḍiṣu ||
maṇḍalā dṛśyate siddhiḥ kuṇḍalyabhyāsayoginaḥ |
dvisaptatisahasrāṇāṃ nāḍīnāṃ malaśodhanam ||
dvāsaptati sahāsrāṇāṃ nāḍīnāṃ malaśodhanam |
yatheṣṭaṃ dhāraṇaṃ vāyor vikārābhāva eva ca ||
आत्मध्यायी मिताहारी यावद्द्वादशवत्सरम् ।
सदा सिद्धासनाभ्यासाद्योगी निष्पत्तिमाप्नुयात् ।
श्रमदैर्बहुभिः पीठैः किं स्यात्सिद्धासने सति ॥
ātmadhyāyī mitāhārī yāvad dvādaśavatsaram /
sadā siddhāsanābhyāsād yogī niṣpattim āpnuyāt /
śramadair bahubhiḥ pīṭhaiḥ kiṃ syāt siddhāsane sati //
The notion of āsanas causing fatigue (śrama) was mentioned earlier in the verse on the corpse pose (1.32).
ātmadhyāyī mitāhārī yāvad dvādaśavatsaram |
sadā siddhāsanābhyāsād yogī niṣpattim āpnuyāt |
śramadair bahubhiḥ pīṭhaiḥ kiṃ syāt siddhāsane sati ||
ātmadhyāyo mitāhārī yāvad dvādaśavatsaram |
sadā siddhāsanābhyāsād yoganiṣpattim āpnuyāt ||
śramadair bahubhiḥ pīṭhair alaṃ siddhāsane sati |
प्राणानिले सावधानं बद्धे केवलकुम्भके ।
उत्पद्यते निरायासात्स्वयमेवोन्मनी यथा ॥
prāṇānile sāvadhānaṃ baddhe kevalakumbhake /
utpadyate nirāyāsāt svayam evonmanī yathā //
prāṇānile sāvadhāne baddhe kevalakumbhake |
utpatsyate nirāyāsāt svayam evonmanī yathā ||
तथैकस्मिन्नेव दृढं बद्धे सिद्धासने सदा ।
बन्धत्रयमनायासात् स्वयमेवोपजायते ॥
tathaikasminn eva dṛḍhaṃ baddhe siddhāsane sadā /
bandhatrayam anāyāsāt svayam evopajāyate //
It seems likely that dṛḍhaṃ (rather than dṛḍhe) was originally intended in 1.42a because dṛḍhataraṃ, which is not ambiguous, is used in 1.48a to qualify how padmāsana should be adopted, and dṛḍhaṃ complements sāvadhānaṃ in 1.41a.
पार्ष्णिभागेन सम्पीड्य योनिमाकुञ्चयेद्गुदम्
pārṣṇibhāgena sampīḍya yonim ākuñcayed gudam
athaikasminn eva dṛḍhaṃ baddhe siddhāsane sadā |
bandhatrayam anāyāsāt svayam evopajāyate ||
नासनं सिद्धसदृशं न कुम्भः केवलोपमः ।
न खेचरीसमा मुद्रा न नादसदृशो लयः ॥ *
nāsanaṃ siddhasadṛśaṃ na kumbhaḥ kevalopamaḥ /
na khecarīsamā mudrā na nādasadṛśo layaḥ // *
The reading na kumbhasadṛśo ’nilaḥ (`no breath like a retention’) is the lectio difficilior and attested by two early witnesses (η1 and η2) and is possibly original. However, the α manuscripts and several other important witness groups have the adopted reading kumbhaḥ kevalopamaḥ, as well as the Yogacintāmaṇi and some manuscripts of the Haṭharatnāvalī, suggesting that this reading, which makes much better sense, was in the transmission at an early stage.
nāsanaṃ siddhasadṛśaṃ na kumbhasadṛśaṃ balam |
na khecarīsamā mudrā na nādasadṛśo layaḥ ||
nāsanaṃ siddhasadṛśaṃ na kumbhaḥ kevalopamaḥ |
na khecarīsamā mudrā na nādasadṛśo layaḥ ||
nāsanaṃ siddhasadṛśaṃ na kumbhaḥ kevalopamaḥ ||
na khecarīsamā mudrā na nādasadṛśo layaḥ ||
kumbhaḥ kevalopamaḥ ] kumbhasadṛśo ’nilaḥ N,n1,n2,n3,J
अथ पद्मासनम् ।
वामोरूपरि दक्षिणं च चरणं संस्थाप्य वामं तथा
याम्योरूपरि पश्चिमेन विधिना धृत्वा कराभ्यां दृढम् ।
अङ्गुष्ठौ हृदये निधाय चिबुकं नासाग्रमालोकये-
देतद्व्याधिविनाशकारि यमिनां पद्मासनं प्रोच्यते ॥
atha padmāsanam /
vāmorūpari dakṣiṇaṃ ca caraṇaṃ saṃsthāpya vāmaṃ tathā
yāmyorūpari paścimena vidhinā dhṛtvā karābhyāṃ dṛḍham /
aṅguṣṭhau hṛdaye nidhāya cibukaṃ nāsāgram ālokaye-
d etad vyādhivināśakāri yamināṃ padmāsanaṃ procyate //
vāmorūpari dakṣiṇañ ca caraṇaṃ saṃsthāpya vāmaṃ tathā
yāmyorūpari paścimena vidhinā dhṛtvā karābhyāṃ dṛḍham |
aṅguṣṭhau hṛdaye nidhāya cibukaṃ nāsāgram ālokayed
etad vyādhivikārahāri yamināṃ padmāsanaṃ procyate || 8 ||
8a saṃsthāpya ] vinyasya T
8b yāmyorūpari paścimena vidhinā dhṛtvā ] VT; dakṣorūpari tasya bandhanavid- hau dhṛtvā A, dakṣorūpari paścimena vidhinā dhṛtvā GPGPkY, tasyaivoparitaś ca vandhanavid- hiṃ kṛtvā GB , tato dakṣorūpari tasya vaṃdhanavidhau pṛṣṭhe GL (unm.) • dṛḍhaṃ ] dṛḍha∗ ṃ ∗ V
8c ālokayed ] ālokayan GB
8d etad ] antar° T • °vikārahāri yamināṃ ] VAT; °vikāranāśanakaraṃ GPk Y, °vikārakaṃdadamanaṇ GB , °vināśakāri yamināṃ GL GP, °vighātahāri yamināṃ Tvl • °nāśanakaraṃ G
haṭhayoge—
vāmorūpari dakṣiṇaṃ hi caraṇaṃ saṃsthāpya vāmaṃ tathā
dakṣorūpari paścimena vidhinā dhṛtvā karābhyāṃ dṛḍham |
aṅguṣṭhau hṛdaye nidhāya civukaṃ nāsāgram ālokayet
etad vyādhivikāranāśanakaraṃ padmāsanaṃ procyate ||
vāmorūpari dakṣiṇaṃ ca caraṇaṃ saṃsthāpya vāmaṃ tathā
yāmyorūpari paścimena vidhinā dhṛtvā karābhyāṃ dṛḍham |
aṅguṣṭhau hṛdaye nidhāya cibukaṃ nāsāgram ālokayed
etad vyādhivināśakāri yamināṃ padmāsanaṃ procyate ||
मतान्तरे ।
उत्तानौ चरणौ कृत्वा ऊरुसंस्थौ प्रयत्नतः ।
ऊरुमध्ये तथोत्तानौ पाणी कृत्वा ततो दृशौ ॥
matāntare /
uttānau caraṇau kṛtvā ūrusaṃsthau prayatnataḥ /
ūrumadhye tathottānau pāṇī kṛtvā tato dṛśau //
The syntax of this verse as we have presented it is incomplete: at its end pavanaṃ śanaiḥ, `the breath gradually’, is left hanging. In the source text, the Dattātreyayogaśāstra, the following verse completes the syntax with pūrayed, “one should inhale”. Either Svātmārāma chose to leave the verse hanging (the following verse in the Dattātreyayogaśāstra adds nothing about the form of the posture, which is the topic here) or the verse that completes the syntax fell out, perhaps because of a scribal error that happened early in the transmission. In the Dattātreyayogaśāstra verses 36 and 37 both end with pavanaṃ śanaiḥ, the repetition of which may have caused an eyeskip. The manuscript readings with vakṣa sthāpayet (J7, V3, J8, J10, J17 and N17) or something similar (V1 and W4) do not offer a solution to the incomplete syntax so do not indicate that Svātmārāma rewrote Dattātreyayogaśāstra 36 so that he could omit Dattātreyayogaśāstra 37. In the absence of evidence that Svātmārāma included Dattātreyayogaśāstra 37 or wrote a coherent version of Haṭhapradīpikā 1.46, we have made sense of pavanaṃ śanaiḥ by adding “[draw in]” in our translation. Brahmānanda’s comment on the statement, `having raised the root of the uvula with the tongue’ (rājadantamūlaṃ ca jihvayā uttabhya) in 1.46 is worth noting. In the context of Haṭhayoga, one would assume this statement to be referring to a type of khecarīmudrā, in which the tongue lifts the root of the uvula, here called the `royal tooth’ (rājadanta, on the meaning of which see Mallinson 2007: 209 n. 258). However, Brahmānanda understands it differently (synonyms omitted for clarity): Pushing against both roots of the front teeth on the left and right with the tongue [ldots ] — this fixation of the tongue has to be understood from the mouth of the teacher. rājadantānāṃ daṃṣṭrāṇāṃ savyadakṣiṇabhāge sthitānāṃ mūle ubhe mūlasthāne jihvayā uttambhya ūrdhvaṃ stambhayitvā | gurumukhād avagantavyo ’yaṃ jihvābandhaḥ | Brahmānanda appears to have had in mind a probably older rule for meditation postures, according to which the tongue rests near the front teeth. One example of this is in Svacchandatantra (4.365f.), which teaches a meditation pose called divyaṃ karaṇam , in which the tongue is to rest at the tip of the teeth (dantāgre jihvām ādāya). Other Tantric texts have this or similar rules, in which the tongue is supposed to rest either on the teeth or the palate, early examples being the Mṛgendrāgama, yogapāda 19 (dantāgre jihvām ādāya) and Mataṅgapārameśvaratantra, yogapāda 2.27 (tālumadhyagatenaiva jihvāgreṇa). Placing the tongue where it does not disturb the meditation seems quite appropriate for a `normal’ meditative practice. * When the context is haṭhayogic physiology, placing the tongue at the uvula, which is the source of `nectar’, is more appropriate. Confusingly, yogic terminology includes many names for the uvula, and among these especially the term rājadanta may give rise to confusion, since, as we have seen, the tongue might also in some yoga systems be placed at the front teeth. Furthermore, the haṭhayogic khecarīmudrā has been described in manifold ways. Usually the tongue is said to be inserted into the cavity above the palate but in some cases it is placed at the uvula. Thus the tenth-century Mokṣopāya (V.55.14c) says that the tongue rests at the `source of the palate’ (tālumūlatalālagnajihvā) and the commentary, the Saṃsārataraṇi, on the parallel passage in Laghuyogavāsiṣṭha V.6.155, which reads tālumūlāntarālagnajihvā°, explains that this means that the tongue is to be placed in the middle of the two regions of the palate, and that this is the nabhomudrā, alias `khecarī’ (tālumūlāntarālagnajihvamūlaḥ tālumūlayoḥ kākudamūladeśayoḥ āntare lagnam ālagnam jihvāmūlam yasyety anena nabhomudrā darśitā | yā hi khecarı̄ty ucyate). A little later in the Mokṣopāya (V.78.24ab) it is made clear that one should reach the uvula, `at the root of the palate’ (tālumūlagatāṃ yatnāj jihvayākramya ghaṇṭikām). In view of this background we must conclude that the author of the Jyotsnā was probably not aware of the yogic meaning of rājadanta and has tried his best to make sense of the passage, echoing the idea of the two roots of the palate (although his text is not talking about the palate), but then referring to the instruction of the teacher for practical details, probably noticing that his literal interpretation is somewhat opaque. In addition to his commentary on 1.46 (translated above), Brahmānanda’s comments on rājadantasthajihvāyām at 3.22 indicate that he thought the rājadanta refers to the front teeth (kutaḥ?yato dantānāṃ rājāno rājadantā rājadanteṣu tiṣṭhatīti rājadantasthāḥ, rājadantasthā cāsau jihvā ca tasyāṃ rājadantasthajihvāyāṃ bandhaḥ, taduparibhāgasya sambandhaḥ śastaḥ).
uttānau caraṇau kṛtvā ūrusaṃsthau prayatnataḥ |
ūrumadhye tathottānau pāṇī kṛtvā tato dṛśau ||
nāsāgre vinyased rājadantamūlaṃ ca jihvayā |
uttabhya cibukaṃ vakṣasy āsthāpya pavanaṃ śanaiḥ ||
yathāśaktyā samākṛṣya pūrayed udaraṃ śanaiḥ |
yathāśaktyaiva paścāt tu recayet pavanaṃ śanaiḥ ||
uttānau caraṇau kṛtvā ūrusaṃsthau prayatnataḥ |
ūrumadhye tathottānau pāṇī kṛtvā tu tādṛśau ||
nāsāgre vinyased dṛṣṭiṃ rājadantaṃ ca jihvayā |
uttambhya cibukaṃ vakṣe saṃsthāpya pavanaṃ śanaiḥ ||
yathāśaktyā samākṛṣya pūrayed udaraṃ śanaiḥ |
yathāśaktyaiva paścāt tu recayed anirodhataḥ ||
dattātreyaḥ—
uttānau caraṇau kṛtvā ūrusaṃsthau prayatnataḥ |
ūrumadhye tathottānau pāṇī kṛtvā tato dṛśau ||
nāsāgre vinyased rājadantamūlaṃ tu jihvayā |
uttabhya civukaṃ vakṣasy utthāpya pavanaṃ śanaiḥ ||
yathāśaktyā samākṛṣya pūrayed udaraṃ śanaiḥ |
yathāśaktyaiva paścāt tu recayet pavanaṃ śanaiḥ ||
dattātreyo ’pi
uttānau caraṇau kṛtvā ūrvoḥ saṃsthāpya yatnataḥ |
ūrumadhye tathottānau pāṇī kṛtvā tato dṛśau ||
nāsāgre vinyased rājadantamūlaṃ ca jihvayā |
uttabhya cibukaṃ vakṣaḥ saṃsthāpya pavanaṃ śanaiḥ ||
नासाग्रे विन्यसेद्राजदन्तमूलं च जिह्वया ।
उत्तभ्य चिबुकं वक्षस्यास्थाप्यपवनं शनैः ॥*
nāsāgre vinyased rājadantamūlaṃ ca jihvayā /
uttabhya cibukaṃ vakṣasy āsthāpyapavanaṃ śanaiḥ //*
इदं पद्मासनं प्रोक्तं सर्वव्याधिविनाशनम् ।
दुर्लभं येन केनापि धीमता लभ्यते भुवि ॥
पश्चादुक्तमेव मत्संमतम् ।
idaṃ padmāsanaṃ proktaṃ sarvavyādhivināśanam /
durlabhaṃ yena kenāpi dhīmatā labhyate bhuvi //
paścād uktam eva matsaṃmatam /
In this context, the word durlabham is somewhat ambiguous as to whether the posture is hard to perform or hard to acquire (the more usual meaning). In commenting on durlabham in Jyotsnā 2.74, Brahmānanda glosses it as duṣprāpam, which means `difficult to attain’ and `inaccessible.’ The comment added to this verse by Svātmārāma indicates that he prefers the following version of padmāsana, which derives from the Vivekamārtaṇḍa, rather than the one he has borrowed from the Dattātreyayogāśāstra.
idaṃ padmāsanaṃ nāma sarvavyādhivināśanam |
durlabhaṃ yena kenāpi dhīmatā labhyate bhuvi ||
38a nāma ] P; ∗ma T, proktaṃ cett.
38d dhīmatā ] dhīmatāṃ A • bhuvi ] yadi M1, hi vai A
idaṃ padmāsanaṃ proktaṃ sarvavyādhivināśanam |
durlabhaṃ yena kenāpi dhīmatā labhyate param ||
idaṃ padmāsanaṃ proktaṃ sarvavyādhivināśanam |
durlabhaṃ yena kenāpi dhīmatā labhyate bhuvi ||
idaṃ padmāsanaṃ proktaṃ sarvavyādhivināśanam |
durlabhaṃ yena kenāpi dhīmatā labhyate bhuvi ||
कृत्वा संपुटितौ करौ दृढतरं बद्ध्वा तु पद्मासनं
गाढं वक्षसि संनिधाय चिबुकं ध्यानं च तच्चेतसि ।
वारं वारमपानमूर्ध्वमनिलं प्रोच्चालयन् पूरितं
मुञ्चन्प्राणमुपैति बोधमतुलं शक्तिप्रभावान्नरः ॥
kṛtvā saṃpuṭitau karau dṛḍhataraṃ baddhvā tu padmāsanaṃ
gāḍhaṃ vakṣasi saṃnidhāya cibukaṃ dhyānaṃ ca tac cetasi /
vāraṃ vāram apānam ūrdhvam anilaṃ proccālayan pūritaṃ
muñcan prāṇam upaiti bodham atulaṃ śaktiprabhāvān naraḥ //
The text at end of the second verse quarter is uncertain. Later witnesses, including Brahmānanda, have dhyāyaṃś ca but none of the early ones has this reading. We are taking dhyānaṃ with sannidhāya, but this renders tat problematic because it has no clear referent. In the source text, the Vivekamārtaṇḍa, tat appears to refer to the mokṣadvāra broken by kuṇḍalinī, which is mentioned in the previous verse. The two participles proccālayan and muñcan imply that the two things are happening at the same time, which is surprising but perhaps possible.
पश्चादुक्तमेव मत्स्येन्द्रमतम्
paścād uktam eva matsyendramatam
kṛtvā saṃpuṭitau karau dṛḍhataraṃ baddhvātha padmāsanaṃ
gāḍhaṃ vakṣasi sannidhāya cibukaṃ dhyānaṃś ca tac cetasi |
vāraṃ vāram apānam ūrdhvam anilaṃ proccālayan pūritaṃ
muñcan prāṇam upaiti bodham atulaṃ śaktiprabhāvān naraḥ ||
36a °puṭitau ] GL GP GPk U; ghaṭitau VAGB T • baddhvātha ] VTvl U; baddhvā tu AGBH, dhyānaṃ tu GL, dhyāyes ta° GP, dhyātvā ca GPk, baddhvā ca T • padmāsanam ] VGBTU; tac cepsitaṃ GL, °taś cepsitaṃ GP, tat prekṣitam GPk
36b dhyāyaṃś ] TH; dhyānaṃ VAGU • °cetasi ] °cetasaṃ A
36c proccālayan ] ∗∗ T; pro cc ālayan V, prodvārayaṃ A, proccālayet GB, proccārayet GLGPk, prollāsayet GP, proccārayan U • pūri- taṃ ] prerayaṃ A
36d muñcan prāṇamupaiti bodhamatulaṃ śak- tiprabhāvān naraḥ ] U; prāṇaṃ muṃcati bodham eti śanakaiḥ proktaprabhāvād ataḥ V, pāṇaṃ muṃcati bodham eti śanakaiḥ śaktiḥ prabhāvād ataḥ A, prāṇaṃ muṃcati yāti bodham amalaṃ śaktipradhānoditaḥ GB, muṃcan prāṇam upaiti bodham atulaṃ śaktiprabhāvād ataḥ GLGP, muñcan prāṇam upaiti bodham atulaṃ śaktiprabodhān naraḥ GPk, prāṇaṃ muñcati bodhameti śanakai (ścu?śśa)[sic] ktiprabodhān naraḥ T, muñcan prāṇam upaiti bodham akhilāṃ śaktiṃ prabhāvād ataḥ Tvl
tathā ca granthāntare—
kṛtvā saṃpuṭitau karau dṛḍhataraṃ badhvā ca padmāsanam
gāḍhaṃ vakṣasi saṃnidhāya civukaṃ dhyānaṃ ca tac cetasi |
vāraṃ vāram apānam ūrdhvam anilaṃ protsārayet pūrayet
prāṇaṃ muñcati bodham eti niyataṃ śaktiprabodhodayāt ||
kṛtvā saṃpuṭitau karau dṛḍhataraṃ baddhvā tu padmāsanam
gāḍhaṃ vakṣasi sannidhāya cibukaṃ dhyānaṃ ca tac cetasi |
vāraṃ vāram apānam ūrdhvam anilaṃ proccārayet pūritam
muñcat prāṇam upaiti bodham atulaṃ śakteḥ prabhāvān naraḥ ||
proccārayet ] proccālayat P,T,t1,n2
पद्मासनस्थितो योगी नाडीद्वारेषु पूरयन् ।
मारुतं धारयेद्यस्तुस मुक्तो नात्र संशयः ॥
padmāsanasthito yogī nāḍīdvāreṣu pūrayan /
mārutaṃ dhārayed yas tusa mukto nātra saṃśayaḥ //
It is not unusual to read pūrayan with the locative as seen in this verse (cf. pūrayen mukhe in Amaraugha 21d). γ1’s reading of niyatam (instead of dhārayed) in the third verse quarter explains the passive verbs in other witnesses. The passive verbs do not make sense with yas tu. The passive verbs meaning to take in the breath (e.g., pīyate) may have been adopted to remove the reference to holding the breath because a breath retention is not mentioned in the previous verse describing padmāsana (only inhalation and exhalation). In the third verse quarter, α1 reads māruto mriyate yas tu, which does not make sense, but if one accepts pūrayet in the second verse quarter, one could emend α’s reading to māruto mriyate yasya, which makes good sense (i.e., `the yogi whose breath dies is undoubtedly liberated’). In the same vein, α2 also has the plausible reading mārutaṃ mārayet yas tu. The Jyotsnā (1.49) has nāḍīdvāreṇa instead of nāḍīdvāreṣu, and Brahmānanda interprets it as the opening of the central channel (suṣumnāmārgeṇa). This yields the idea of filling up the central channel (as opposed to other channels), which is described in the Yogabīja (94–95).
padmāsanasthito yogī nāḍīdvāreṣu pūrayan |
mārutaṃ dhārayed yas tu sa mukto nātra saṃśayaḥ ||
padmāsane sthito yogī nāḍīdvāreṣu pūrayet |
pūritaṃ dhrīyate yas tu sa mukto nātra saṃśayaḥ ||
padmāsanasthito yogī nāḍīdvāreṣu pūrayan |
mārutaṃ kumbhayan yas tu sa mukto nātra saṃśayaḥ ||
अथ सिंहासनम् ।
गुल्फौ च वृषणस्याधः सीवन्याः पार्श्वयोः क्षिपेत् ।
दक्षिणे सव्यगुल्फं तु दक्षगुल्फं तु सव्यके ॥
atha siṃhāsanam /
gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet /
dakṣiṇe savyagulphaṃ tu dakṣagulphaṃ tu savyake //
gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet |
dakṣiṇaṃ savyagulphena dakṣiṇenetaretaram ||
hastau jānau ca saṃsthāpya svāṅgulīś ca prasārya ca |
vyāttavaktro nirīkṣeta nāsāgraṃ susamāhitaḥ ||
siṃhāsanaṃ bhaved etat pūjitaṃ yogibhiḥ sadā |
gulpau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet |
dakṣiṇaṃ savyagulphena dakṣiṇena tathetaram ||
hastau ca jānvoḥ saṃsthāpya svāṅgulīś ca prasārya ca |
vyāttavaktro nirīkṣet nāsagraṃ susamāhitaḥ ||
siṃhāsanaṃ bhaved etat pūjitaṃ yogibhiḥ sadā |
gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet |
dakṣiṇaṃ savyagulphena vāmaṃ dakṣiṇagulphataḥ ||
hastau ca jānvoḥ saṃsthāpya svāṅgulīś ca prasārya ca |
nāsāgraṃ ca nirīkṣeta bhavet siṃhāsanaṃ hi tat ||
gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet |
dakṣiṇaṃ savyagulphena dakṣiṇena tathetaram ||
hastau jānūpari sthāpya svāṅgulīḥ saṃprasārya ca |
vyāttavaktro nirīkṣeta nāsāgraṃ susamāhitaḥ |
siṃhāsanaṃ bhaved etat pūjitaṃ yogibhiḥ sadā |
atha siṃhāsanam
gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet |
dakṣiṇe savyagulphaṃ ca dakṣiṇe tu tathetaram ||
hastau tu jānvoḥ saṃsthāpya svāṅgulīḥ samprasārya ca |
vyāttavaktro nirīkṣeta nāsāgraṃ tu samāhitaḥ ||
siṃhāsanaṃ bhaved etat sevitaṃ yogibhiḥ sadā |
bandhatritayasaṃsthānaṃ kurute cāsanottamam ||
हस्तौ च जान्वोः संस्थाप्य स्वाङ्गुलीः संप्रसार्य च ।
व्यात्तवक्त्रो निरीक्षेत नासाग्रं सुसमाहितः ॥
hastau ca jānvoḥ saṃsthāpya svāṅgulīḥ saṃprasārya ca /
vyāttavaktro nirīkṣeta nāsāgraṃ susamāhitaḥ //
Spreading the fingers and keeping the mouth wide open mimic a lion, and this is depicted in some iconography of Yoganarasiṃha (for example, Yoga Narasimha, Vishnu’s Man-Lion Incarnation, Samuel Eilenberg Collection, Bequest of Samuel Eilenberg, 1998, Accession Number: 2000.284.4. https://www.metmuseum.org/art/collection/search/39251). As far as we are aware, there is no source for the hemistich (1.52cd) mentioning the three locks, so it may have been composed by Svātmārāma or borrowed from a lost work.
सिंहासनं भवेदेतत्पूजितं योगिभिः सदा ।
बन्धत्रितयसन्धानं कुरुते चासनोत्तमम् ॥
siṃhāsanaṃ bhaved etat pūjitaṃ yogibhiḥ sadā /
bandhatritayasandhānaṃ kurute cāsanottamam //
अथ भद्रासनम् ।
गुल्फौ च वृषणस्याधः सीवन्याः पार्श्वयोः क्षिपेत् ।
सव्यगुल्फं तथा सव्ये दक्षगुल्फं तु दक्षिणे । (β2, γ1 and χ)
पार्श्वपादौ च पाणिभ्यां दृढं बद्ध्वा सुनिश्चलम् ॥
atha bhadrāsanam /
gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet /
savyagulphaṃ tathā savye dakṣagulphaṃ tu dakṣiṇe / (β2, γ1 and χ)
pārśvapādau ca pāṇibhyāṃ dṛḍhaṃ baddhvā suniścalam //
We have understood pārśvapāda as a ekadeśitatpuruṣa meaning the side of the foot, like agrapāda, the toes. Manuscripts of two early groups, β and γ, as well as the Jyotsnā (1.53), include an additional hemistich specifying that the left ankle is placed on the left side and the right ankle on the right (savyagulphaṃ tathā savye dakṣagulphaṃ tu dakṣiṇe). This hemistich appears to have been added to make it clear that the ankles are not crossed in bhadrāsana, unlike the previous pose, siṃhāsana.
gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipan |
pārśvapādau ca pāṇibhyāṃ dṛḍhaṃ baddhvā suniścalam |
bhadrāsanaṃ bhaved etat sarvavyādhiviṣāpaham ||
gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet
pārśvapādau ca pāṇibhyāṃ dṛḍhaṃ baddhvā suniścalam
bhadrāsanaṃ bhaved etat sarvavyādhiviṣāpaham
gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet |
pārśvapādau ca pāṇibhyāṃ dṛḍhaṃ badhvā suniścalaḥ |
bhadrāsanaṃ bhaved etat sarvavyādhiviṣāpaham |
atha bhadrāsanam
gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet |
pārśvapādau ca pāṇibhyāṃ dṛḍhaṃ baddhvā suniścalam ||
bhadrāsanaṃ bhaved etat sarvavyādhiviṣāpaham ||
भद्रासनं भवेदेतत् सर्वव्याधिविषापहम् ।
गोरक्षासनमित्याहुरिदं वै सिद्धयोगिनः ॥
इत्यासनानि । (δ2)
bhadrāsanaṃ bhaved etat sarvavyādhiviṣāpaham /
gorakṣāsanam ity āhur idaṃ vai siddhayoginaḥ //
ity āsanāni / (δ2)
एवमासनबन्धेषु योगीन्द्रो विजितश्रमः ।
अथाभ्यसेन्नाडिशुद्धिं मुद्रादिपवनक्रियाम् ॥
evam āsanabandheṣu yogīndro vijitaśramaḥ /
athābhyasen nāḍiśuddhiṃ mudrādipavanakriyām //
The second hemistich can be interpreted in different ways. One possibility is to understand nāḍiśuddhiṃ as a bahuvrīhi qualifying mudrādipavanakriyām in the sense that the yogi should practise the breathing techniques by way of the relevant mudrās and locks (taught in the third chapter), from which purification of the channels arise. Alternatively, one could separate mudrādi from pavanakriyām and understand three different techniques here, namely, the practice of purifying the channels (perhaps by the alternative nostril method mentioned at the beginning of the second chapter), the mudrās and the breathing techniques of prāṇāyāma. The absence of a conjunctive particle, such as ca, makes the second interpretation less likely. The version of this verse in the Yogacintāmaṇi (cited in the testimonia) was changed to make it clear that nāḍiśuddhi and pavanakriyā with mudrās, are two distinct things.
evam āsanabandheṣu yogīndro vijitaśramaḥ |
abhyasen nāḍiśuddhiṃ ca mudrayā pavanakriyām || iti ||
evam āsanabandhastho yogīndro vigataśramaḥ |
athābhyasen nāḍiśuddhiṃ mudrādipavanakriyām ||
nāḍiśuddhiṃ ] em., nāhiśuddhi ms. no. 2244
क्रियायुक्तस्य सिद्धिः स्याद्अक्रियस्य कथं भवेत् ।
न शास्त्रपाठमात्रेण योगसिद्धिः प्रजायते ॥ (β2, βω, η2 and χ) *
kriyāyuktasya siddhiḥ syādakriyasya kathaṃ bhavet /
na śāstrapāṭhamātreṇa yogasiddhiḥ prajāyate // (β2, βω, η2 and χ) *
1.55*1–2 are omitted from the α, γ, δ and ε groups, so it is likely these verses were not in the earliest versions of the Haṭhapradīpikā. In fact, it appears that both were added (perhaps initially as marginal notes) to elaborate on the word kriyā in 1.55d. Both verses are similar to verses from the Dattātreyayogaśāstra (cited as the source). However, only the first half of Dattātreyayogaśāstra 47 is given in these later versions of the Haṭhapradīpikā, resulting in a near-nonsensical hemistich. Also, the syntax of 1.55.2ef is corrupt. One has to emend to deyā to make sense of it. These verses (except 1.55.2ef) appear in the Jyotsnā (1.65–66), but towards the end of chapter one.
kriyāyuktasya siddhiḥ syād akriyasya kathaṃ bhavet ||42 ||
na śāstrapāṭhamātreṇa kā cit siddhiḥ prajāyate |
na veṣadhāraṇaṃ siddheḥ kāraṇaṃ na ca tatkathā |
kriyaiva kāraṇaṃ siddheḥ satyam eva tu sāṃkṛte || 46 ||
śiśnodarārthaṃ yogasya kathayā veṣadhāriṇaḥ |
anuṣṭhānavihīnās tu vañcayanti janān kila || 47 ||
42c °yuktasya ] °yuktaḥsya W1, °yuktaḥ sa PT • siddhiḥ ] siddhi M1M2, siddhaḥ P
43a na śāstra° ] śāstrasya PT • °mātreṇa ] °rūpeṇa M1A
46a na ] sa° BB- BP • °dhāraṇaṃ ] °dhāriṇāṃ AM2, °dhāriṇaṃ JVYSS • siddheḥ ] sidhyai M1, siddhiḥ A, siddhi° β, kiṃ cit Y
46b om. M AM (eye-skip) • kāraṇaṃ na ] kāraṇa∗nn∗a T SS 12 • na ] tañ β • kathā ] W1VHPYCMK; katham PTβ, tathā JW2DYŚPT
46c kriyaiva ] PTβW1VYCMPTKYSS; om. M1AM2, kṛpaiva JDYŚ, kṛyaiva W2 • siddheḥ ] siddhiḥ JYSS
46d satyam ] satvam YSS • eva ] PTW1W2VDYŚK; etad M1AM2YCM, ekaṃ J, etan HP, etat PTYSS, etac β • tu sāṃkṛte ] dhi sāṃkṛte M1AM2YCM, na saṃśayaḥ HP, ca sāṃkṛte β
47a śiśno° ] siśno° JW2 47a °ārthaṃ yogasya ] °āś ca yogāś ca P, ⊔⊔ yogasya T, °ārthaṃ yogaś ca AM2, °ārthayogaś ca β
47b kathayā veṣadhāriṇaḥ ] W1W2DYŚYCMK; katheyaṃ veṣadhāriṇaḥ PTYSS, kasyeyaṃ veṣyadhāriṇaḥ M1, katheyaṃ veṣadhāriṇāṃ AM2, kaṃd- hāyāṃ yogadhāraṇaḥ BBBP, kathayan yogadhāraṇaḥ BA, kathaṃ yā veṣadhāriṇī J1, kathaṃ vā veṣadhāriṇī J2, kathaṃ ye veṣadhāriṇaḥ V, kathaṃ vā veṣadhāriṇaḥ PT
47c anuṣṭhāna° ] anuṣṭhānā° M1, annapāna° PT • °vihīnās tu ] svayaṃ nityaṃ M1, °vihīnāś ca AM2
47d janān ] janāḥ M1βV, janāt J, janā W1 • kila ] sadā M1AM2, iha YSS • vañcayanti janān kila ] vañcayaty akhilān janān YCM
न वेषधारणं सिद्धेः कारणं न च तत्कथा ।
क्रियैव कारणं सिद्धेः सत्यमेतन्न संशयः ।
शिश्नोदररतायेह न देया वेषधारिणः ॥ (β2, βω, η2 and χ)
na veṣadhāraṇaṃ siddheḥ kāraṇaṃ na ca tatkathā /
kriyaiva kāraṇaṃ siddheḥ satyam etan na saṃśayaḥ /
śiśnodararatāyeha na deyā veṣadhāriṇaḥ // (β2, βω, η2 and χ)
मयि बोधाम्बुधौ स्वच्छे तुच्छोऽयं विश्वबुद्बुदः ।
प्रलीन उदितो वेति विकल्पपटलः कुतः ॥ (Δ)
mayi bodhāmbudhau svacche tuccho’yaṃ viśvabudbudaḥ /
pralīna udito veti vikalpapaṭalaḥ kutaḥ // (Δ)
Verse 1.55.3 is only found in manuscripts of the δ group. It is very difficult to find a reason why this verse should be inserted here. It is apparently a muktaka that would befit an accomplished spiritual poem more than an instructional manual, like the Haṭhapradīpikā, even here, in what appears as a sort of miscellaneous section at the end of a chapter. In this verse, the lyrical subject wonders about why the mind is still able to doubt, despite its insight into the nature of reality. The reader might wonder how this illusionist verse could be understood to fit our Yoga text. We can only speculate that perhaps the scribe of the hyparchetype of the δ manuscripts was fond of it. The source is, as far as we can say, the Śāntiśataka of the Kashmirian poet Sillana or Silhaṇa, The manuscripts of the Svātmopalabdhiśataka give the name as Sillana, the mostly Bengali manuscripts of the Śāntiśataka read Śilhaṇa, as does Aufrecht in his Catalogus Catalogorum, 1891 (for further details see Hanneder, forthcoming). Sillana cannot be dated with any certainty but predates the Haṭhapradīpikā by a few centuries. The edition of the Śāntiśataka – where a hundred original verses had to be identified – places the verse in question into an appendix of doubtful stanzas (see Karl Schönfeld: Das Śāntiśataka. Leipzig: Harrassowitz 1910, p. 90 [A9]). However, the editor did not provide a compelling reason to regard it as unoriginal except only the fact that it is not transmitted in all manuscripts. What prevents further investigation of the matter is the lack of Kashmirian manuscripts for the Śāntiśataka and its compilatory character: one quarter of the material is identical with Bhartṛhari’s Vairāgyaśataka. A still superficial glance at Sillana’s Svātmopalabdhiśataka gives the impression that our verse would fit there, but not so much in the Śāntiśataka. Perhaps its first citation is in Advayavajra’s Tattva-ratnāvalī (24). While these are only preliminary observations the verse is likely not original to the Haṭhapradīpikā.
bodhāmbhodhau mayi svacchaṃ tac chāyam viśvabuddhayaḥ |
udito vā pralīno vā na vikalpāya kalpate ||
mayi bodhībudho svasthe tucho yaṃ viśvabudbudaḥ |
malīna udito vetti vikalpāvasaraḥ kutaḥ ||
śiśnodararatāya hi na deyaṃ veṣadhāriṇe ||
mayi bodhyaṃ buddhau svacche tad dheyaṃ viśvabudbudam ||
“śiśnodararatāyaitan na deya" etat yogajñānam etena śiśnodararatas tyājyo nanv etanmate tyājyapadārtho ’prasiddha iti śaṃkāṃ nirasyati mayi iti svacche bodhasvarūpasamudre budbudatulyasya viśvasya heyatvād iti bhāvaḥ
श्रुतिप्रतीतिः स्वगुरुप्रतीतिः
स्वात्मप्रतीतिर्मनसोऽपि रोधः ।
एतानि सर्वाणि समुच्चितानि
मतानि धीरैरिह साधनानि ॥ (Δ)
śrutipratītiḥ svagurupratītiḥ
svātmapratītir manaso’pi rodhaḥ /
etāni sarvāṇi samuccitāni
matāni dhīrair iha sādhanāni // (Δ)
Verse 1.55.4 is in some of the δ manuscripts and is quoted in Yogacintāmaṇi with attribution to the Haṭhapradīpikā. The reading in the Yogacintāmaṇi `cessation of mind’ (manonirodhaḥ) is better than manaso ’pi bodhaḥ (the δ reading) in a yogic context.
haṭhapradīpikāyām--
śrutipratītiś ca gurupratītiḥ svātmapratītiś ca manonirodhaḥ |
etāni sarvāṇi samuccitāni matāni dhīrair iha sādhanāni ||
आसनं कुम्भकं चित्रंमुद्राख्यं करणं तथा ।
अथ नादानुसन्धानमभ्यासानुक्रमो हठे ॥
āsanaṃ kumbhakaṃ citraṃmudrākhyaṃ karaṇaṃ tathā /
atha nādānusandhānam abhyāsānukramo haṭhe //
This verse was omitted from η1, the oldest dated manuscript. The omission is probably deliberate as that manuscript does not have chapter four, which teaches nādānusandhāna. The numbering in η1 suggests that its exemplar had this verse. The term kumbhaka is almost always masculine but appears in this verse as a neuter in the majority of manuscripts of the important groups. This verse is similar to 1.65, which has mudrādikaraṇāni ca, so perhaps it was through confusion with 1.65 that the same reading is found in some witnesses of 1.56. It seems that the four auxiliaries (aṅga) of Haṭhayoga are being referred to in the singular (hence āsanaṃ), whereas in 1.65 the plural is used (i.e., pīṭhāni). Therefore, the reading citraṃ [...] karaṇaṃ tathā is likely original for this verse.
haṭhapradīpikāyām--
āsanaṃ kumbhakaṃ citraṃ mudrākhyaṃ karaṇaṃ tathā |
atha nādānusandhānam abhyāsānukrameṇa ca ||
ब्रह्मचारी मिताहारी योगी योगपरायणः ।
अब्दादूर्ध्वं भवेत्सिद्धो नात्र कार्या विचारणा ॥
brahmacārī mitāhārī yogī yogaparāyaṇaḥ /
abdād ūrdhvaṃ bhavet siddho nātra kāryā vicāraṇā //
The readings tyāgī and yogī are both well attested in Haṭhapradīpikā 1.57b. The confusion between the two appears to have started early in the transmission of the Vivekamārtaṇḍa. The occurrence of tyāgī in Vivekamārtaṇḍa 37 may be a dittographical type of mistake because the word tyāgī is in the previous hemistich of that work. But it is more difficult to determine whether Svātmārāma used a manuscript of the Vivekamārtaṇḍa with tyāgī or yogī in verse 37. Since the best α manuscript has yogī, as well as η1 and many others, we have tentatively adopted it bearing in mind that it was changed early in the transmission of the Haṭhapradīpikā, most likely by a scribe who knew the reading of tyāgī in a manuscript of the Vivekamārtaṇḍa.
brahmacārī mitāhārī yogī yogaparāyaṇaḥ |
abdād ūrdhvaṃ bhavet siddho nātra kāryā vicāraṇā ||
brahmacārī mitāhārī tyāgī yogaparāyaṇaḥ |
abdād ūrdhvaṃ bhavet siddho nātra kāryā vicāraṇā ||
brahmacārī mitāhārī tyāgī yogaparāyaṇaḥ ||
abdād ūrdhvaṃ bhavet siddho nātra kāryā vicāraṇā ||
tyāgī ] yogī P,T,t1
सुस्निग्धमधुराहारश्चतुर्थांशविवर्जितः ।
भुज्यते शिवसंप्रीत्यै मिताहारः स उच्यते ॥
susnigdhamadhurāhāraś caturthāṃśavivarjitaḥ /
bhujyate śivasaṃprītyai mitāhāraḥ sa ucyate //
This verse probably derives from the ‘original’ Gorakṣaśataka (12c–13b). It is also found, but reworked to be about the mitāhārī, in Nowotny’s Gorakṣaśataka (55), which is an extended recension of the Vivekamārtaṇḍa. The expression `lacking a fourth part’ caturthāṃśavivarjitaḥ) is somewhat vague but probably refers to the idea of leaving a quarter of one’s stomach empty, which is stated more clearly in the Dharmaputrikā 1.51-52:
ṣaḍrasopetasuṣnigdhasvādusāndrasugandhinā |
udarasyārdhabhāgan tu bhojanena prapūrayet ||
pānīyena caturbhāgaṃ taccheṣaṃ śūnyam iṣyate |
vāyos sañcāraṇānārtham āhāraniyamaḥ smṛtaḥ ||
annena kukṣer dvāv aṃśau pānenaikaṃ prapūrayet |
āśrayaṃ pavanādīnāṃ caturtham avaśeṣayet ||
द्वौ भागौ पूरयेदन्नैस्तोयेनैकं प्रपूरयेत्
वायोः सञ्चरणार्थाय चतुर्थमवशेषयेतिति
dvau bhāgau pūrayed annais toyenaikaṃ prapūrayet
vāyoḥ sañcaraṇārthāya caturtham avaśeṣayet iti
susnigdhamadhurāhāraś caturthāṃśavivarjitaḥ ||
bhujyate śivasaṃprītyai mitāhāraḥ sa ucyate |
tad uktaṃ haṭhapradīpikāyām--
susnigdhamadhurāhārāś caturthāṃśavivarjitaḥ |
bhujyate śivasamprītyai mitāhāraḥ sa ucyate ||
susnigdhamadhurāhāraś caturthāṃśavivarjitaḥ |
bhuñjate śivasaṃprītyā mitāhārī sa ucyate ||
कट्वम्लतीक्ष्णलवणोष्णहरीतशाक-
सौवीरतैलतिलसर्षपमत्स्यमद्यम् ।
आजादिमांसदधितक्रकुलत्थकोल-
पिण्याकहिङ्गुलशुनाद्यमपथ्यमाहुः ॥
kaṭvamlatīkṣṇalavaṇoṣṇaharītaśāka-
sauvīratailatilasarṣapamatsyamadyam /
ājādimāṃsadadhitakrakulatthakola-
piṇyākahiṅgulaśunādyam apathyam āhuḥ //
On the meaning of uṣṇa (1.59a) in relation to food, Meulenbeld writes (1974: 254 fn. 13): Cakra mentions as a variant: katvamlalavaṇakṣāra (pungent, acid, saline and caustic). Cakra remarks that the term `hot’ (uṣṇa) denotes hot on touch when it occurs the first time, and hot with regard to potency when it occurs for the second time. The compound °harītaśāka° in 1.59a is spelt °haritaśāka° in other works. The spelling °harīta was probably adopted for metrical reasons. In some Nighaṇṭus, °haritaśāka° is glossed as horseradish (śigru). Rājanighaṇṭu 7.26
śigrur haritaśākaś ca śākapattraḥ supattrakaḥ |
śigruko haritaśākaś ca mato vai mūlapatrakaḥ |
añjanaṃ yāmunaṃ kṛṣṇaṃ nādeyaṃ mecakaṃ tathā
srotojaṃ dṛkpradaṃ nīlaṃ sauvīraṃ ca suvīrajam ||
lavaṇaṃ sarṣapaś cāmlam uṣṇaṃ rūkṣaṃ ca tīkṣṇakam|
haṭhapradīpikāyām--
kaṭvamlatīkṣṇalavaṇoṣṇaharītaśāka-
sauvīratailatilasarṣapamatsyamadyam |
ajādimāṃsadadhitakrakulatthakola-
piṇyākahiṅgulaśunādyam apathyam āhuḥ ||
kaṭvamlatīkṣṇalavaṇoṣṇaharītaśākaṃ
sauvīratailatilasarṣapamatsyamadyam |
ajādimāṃsadadhitakrakulatthakodra-
piṇyākahiṅgulaśunādyam apathyam āhuḥ ||
atha varjyāni –
kaṭvamlatīkṣṇalavaṇoṣṇa haritaśāka-
sauvīratailatilasarṣapamatsyamadyam ||
ajāvimāṃsadadhitakrakulatthakola-
piṇyākahiṃgulaśunādyam apathyam āhuḥ || 28 ||
भोजनमहितं विद्यात्पुनरप्युष्णीकृतं रूक्षम् ।
अतिलवणमम्लपृक्तंकदशनशाकोत्कटं दुष्टम् ॥
bhojanam ahitaṃ vidyāt punar apy uṣṇīkṛtaṃ rūkṣam /
atilavaṇam amlapṛktaṃkadaśanaśākotkaṭaṃ duṣṭam //
We have not found any conclusive evidence for the meaning of tilapiṇḍa. Brahmānanda glosses it as piṇyāka (on the meaning of which see the notes for the previous verse). The meaning of the compound kadaśanaśākotkaṭaṃ is not clear. Brahmānanda understands it as a list (dvandva) consisting of kadaśana, śāka and utkaṭa, which he defines as bad food, prohibited vegetables and pepper, respectively. There are various possible meanings of utkaṭa. According to some Nighaṇṭus, the word utkaṭā can mean pepper (e.g., Rājanighaṇṭu 5.16 pārvatī śailajā tāmrā lambabījā tathotkaṭā) and, according to Monier Williams, utkaṭa can refer to Saccharum Sara and utkaṭā also to Laurus Cassia (cinnamon). However, utkaṭa can be an adjective that means ‘abounding in’ at the end of a compound. Since this verse consists of many adjectives describing food that is unwholesome, it is likely that kadaśanaśākotkaṭaṃ was intended as an adjectival tatpuruṣa, in which case it means ‘[food] full of vegetables’ śākotkaṭa that are `bad food’ or, perhaps, `bad eating’ (kadaśana) in the sense of hard to chew.
अथ वर्ज्यानि वक्ष्यामि योगविघ्नकराणि च
लवणं सर्षपं चाम्लमुष्णं तीक्ष्णं च रूक्षकम्
अतीव भोजनं त्याज्यमतिनिद्रातिभाषणमिति.
त्यजेत्कट्वम्ललवणं क्षीरभोजी सदा भवेतिति
atha varjyāni vakṣyāmi yogavighnakarāṇi ca
lavaṇaṃ sarṣapaṃ cāmlam uṣṇaṃ tīkṣṇaṃ ca rūkṣakam
atīva bhojanaṃ tyājyam atinidrātibhāṣaṇam iti.
tyajet kaṭvamlalavaṇaṃ kṣīrabhojī sadā bhavet iti
bhojanam ahitaṃ vidyāt punar uṣṇīkṛtaṃ tathā |
atilavaṇaṃ sapalaṃ vā prasitaṃ śākotkaṭaṃ varjyam ||
bhojanam ahitaṃ vidyāt punar uṣṇīkṛtaṃ rūkṣaṃ |
atilavaṇādikayuktaṃ kadaśanaśākotkaṭaṃ duṣṭaṃ ||
तथा हि गोरक्षवचनम् । (α1, β2, βω, γ1, η1 and η2)
* वर्जयेद्दुर्जनप्रान्तं वह्निस्त्रीपथसेवनम् ।
प्रातःस्नानोपवासादिकायक्लेशविधिं तथा ॥
tathā hi gorakṣavacanam / (α1, β2, βω, γ1, η1 and η2)
* varjayed durjanaprāntaṃ vahnistrīpathasevanam /
prātaḥsnānopavāsādikāyakleśavidhiṃ tathā //
Manuscripts from the α, β and ε groups have the reading durjanaprāntaṃ (1.61a), which is the lectio difficilior in relation to durjanaprītiṃ (`the friendship of wicked people’). We have understood durjanaprānta in line with Brahmānanda’s gloss in Jyotsnā 1.64, `dwelling near bad people’ (durjanasamīpavāsa).
haṭhadīpikāyām—
varjayed durjanaprītiṃ vahnistrīpathasevanam |
prātaḥsnānopavāsādi kāyakleśādikaṃ tathā ||
tathā ca gorakṣavacanam---
varjayed durjanaprītivahnistrīpathasevanam |
prātaḥsnānopavāsādi kāyakleśādikaṃ tathā ||
°prīti°] °prāntaṃ P, prāptaṃ T,t1. kāyakleśādikaṃ ] kāyakleśavidhiṃ P,T.
varjayed durjanaprītiṃ vahnistrīpathasevanam |
prātaḥsnānopavāsādikāyakleśavidhiṃ tyajet ||
गोधूमशालियवषष्टिकशोभनान्नं
क्षीराज्यमण्डनवनीतसितामधूनि ।
शुण्ठीपटोलकफलादि च पञ्चशाकं
मुद्गादि दिव्यमुदकंच यमीन्द्रपथ्यम् ॥
godhūmaśāliyavaṣaṣṭikaśobhanānnaṃ
kṣīrājyamaṇḍanavanītasitāmadhūni /
śuṇṭhīpaṭolakaphalādi ca pañcaśākaṃ
mudgādi divyam udakaṃca yamīndrapathyam //
In 1.62b, maṇḍa, which is supported by α, β and γ, is more likely than khaṇḍa (`candied sugar’) because it fits the context of diary products mentioned in this compound (i.e., kṣīra, ājya and navanīta). The term navanīta is discussed in Suśrutasaṃhitā, sūtrasthāna, 45.92 as follows: Fresh butter (navanīta) is light soft, sweet, astringent, slightly sour, cold, intellect-promoting, appetiser, cordial, checking, aphrodisiac, non-burning, pacifies pitta and vāta and alleviates wasting, cough, wound, consumption, piles and facial paralysis [...] (trans. Sharma 2018 vol. 1: 434). The word sitā is one of many words for ground sugar. Meulenbeld (1974: 507) comments that sitā is `very white and looks like gravel.’ Thw term paṭola can refer to at least two different gourds. Meulenbeld (1974: 569) compiled a list of six possibilities, including Trichosanthes dioica Roxb. (`pointed gourd’), Trichosanthes cucumerina Linn (`snake gourd’). Nadkarni (1954: 863, 518) has two entries on paṭola: item Snake gourd is common in Bengal and cultivated in Northern India and Punjab. The unripe fruit of this climbing plant is generally used as a culinary vegetable and is very wholesome, specially suited for the convalescent. item Smooth luffa is a hairy climbing herb extensively cultivated in several parts of India. The fruit is edible. Medicinally it is described as `cool, costive, demulcent, producive of loss of appetite and excitive of wind, bile and phlegm. Sharma (1982: 156) adds that paṭola is a synonym of kulaka and is well known as Trichosanthas dioica Roxb. Brahmānanda glosses paṭola as kośātakī, which is Luffa acutangula Roxb (Meulenbeld 1974: 586), suggesting that he thought it was some sort of luffa. He also mentions the vernacular term paravara for paṭola. Groups of five vegetables (pañcaśāka or śākapañcaka) have been defined in various yoga texts, but such grouping of vegetables does not seem to occur outside of literature on yoga. The earilest reference to a group of five vegetables known to us is the sixteenth-century Yuktabhavadeva 4.22, which attributes the verse to the Śivayoga. The same verse is also quoted in Jyotsnā 1.65 with attribution to a medical source (vaidyaka):
sarvaśākam acākṣuṣyaṃ cākṣuṣyaṃ śākapañcakam |
jīvantī vāstumatsyākṣī meghanādaḥ punarnavāḥ || iti ||
pañcaśākas tu–
kṣīraparṇī ca jīvantī matsyākṣī ca punarnavā
meghanādaś ceti budhaiḥ pañcaśākaḥ prakīrtitaḥ || iti ||
bālaśākaṃ kālaśākaṃ tathā paṭolapatrakam |
pañcaśākaṃ praśaṃsīyād vāstūkaṃ hilamocikāṃ ||
divyodakaṃ kharāri syād ākāśasalilaṃ tathā |
vyomodakaṃ cāntarikṣajalaṃ ceṣvabhidhāhvayam ||
सर्वशाकमचाक्षुष्यं चाक्षुष्यं शाकपञ्चकम्
जीवन्तीवास्तुमत्स्याक्षीमेघनादपुनर्नवाः इति.
sarvaśākam acākṣuṣyaṃ cākṣuṣyaṃ śākapañcakam
jīvantīvāstumatsyākṣīmeghanādapunarnavāḥ iti.
godhūmaśāliyavaṣāṣṭikaśobhanānnaṃ
kṣīrājyamaṇḍanavanītasitāmadhūni |
śuṇṭhīpaṭolakaphalādikapañcaśākaṃ
mudgādi cālpam udakaṃ ca munīndrapathyam ||
godhūmaśāliyavaṣaṣṭikaśobhanānnaṃ
kṣīrājyamaṇḍanavanītasitāmadhūni |
śuṇṭhīpaṭolaphalapatrajapañcaśākaṃ
mudgādidivyam udakaṃ ca yamīndrapathyam ||
°phalapatraja° ] phalādika N,n1,J. yamīndra° ] yatīndra° N,n1,J
tathā ca śivayoge-
godhūmaśāliyavaṣāṣṭikaśobhanānnaṃ
kṣīrājyakhaṇḍanavanītasitāmadhūni ||
śuṇṭhīpaṭolakaphalādi ca pañcaśāka-
mudgādidivyam udakaṃ ca munīndrapathyam ||
सर्वशाकमचाक्षुष्यं चाक्षुष्यं शाकपञ्चकं ।
जीवन्ती वास्तु मत्स्याक्षी मेघनादः पुनर्नवा ॥ (γ1)
sarvaśākamacākṣuṣyaṃ cākṣuṣyaṃ śākapañcakaṃ /
jīvantī vāstu matsyākṣī meghanādaḥ punarnavā // (γ1)
क्षीरपर्णी च जीवन्ती मत्स्याक्षी च पुनर्नवा ।
मेघनादश्च पञ्चैते शाकनाम प्रकीर्तिता स्मल्ल्(सिच्) ॥ (βω and ε3)
kṣīraparṇī ca jīvantī matsyākṣī ca punarnavā /
meghanādaś ca pañcaite śākanāma prakīrtitā small (sic) // (βω and ε3)
मृष्टंसुमधुरं स्निग्धं गव्यं धातुप्रपोषणम् ।
मनोऽभिलषितं योग्यं योगी भोजनमाचरेत् ॥
mṛṣṭaṃsumadhuraṃ snigdhaṃ gavyaṃ dhātuprapoṣaṇam /
mano’bhilaṣitaṃ yogyaṃ yogī bhojanam ācaret //
The variants of 1.63a all seem possible: mṛṣṭaṃ, miṣṭaṃ and iṣṭaṃ. The last is made somewhat redundant by mano ’bhilaṣitaṃ in 163c. Both mṛṣṭaṃ (α and η) and miṣṭaṃ (β and γ) are well attested by manuscripts of important groups and there is hardly any difference in their meaning in this context. We have adopted mṛṣṭaṃ as it is supported by the α group.
piṣṭaṃ sumadhuraṃ snigdhaṃ gavyaṃ dhātuprapoṣaṇam |
mano’bhilaṣitaṃ yogyaṃ yogī bhojanam ācaret || iti ||
śreṣṭhaṃ samadhuraṃ snigdhaṃ gavyaṃ dhātuprapoṣaṇam |
manobhilaṣitaṃ yogyaṃ caturthāṃśavivarjitam |
śivārpitaṃ ca naivedyaṃ yogī bhojanam ācaret ||
śreṣṭhaṃ sumadhuraṃ snigdhaṃ gavyaṃ dhātuprapoṣaṇam |
mano’bhilaṣitaṃ yogyaṃ yogī bhojanam ācaret ||
युवा वृद्धोऽतिवृद्धो वा व्याधितो दुर्बलोऽपि वा ।
अभ्यासात्सिद्धिमाप्नोति सर्वयोगेष्वतन्द्रितः ॥
yuvā vṛddho’tivṛddho vā vyādhito durbalo’pi vā /
abhyāsāt siddhim āpnoti sarvayogeṣv atandritaḥ //
η1, the oldest dated manuscript, has a different reading for the last verse quarter (164d): sarvaṃ yogī yatendriyaḥ (`the yogi whose senses are restrained wholly succeeds [...]’). Here, sarvaṃ is not easy to construe, and the readings of the α manuscripts and other important groups of Haṭhapradīpikā manuscripts indicate that sarvayogeṣv atandritaḥ was the reading adopted by Svātmārāma, which is more similar to the Dattātreyayogaśāstra’s (i.e., yoge sarvo ’py atandritaḥ).
yuvāvastho ’pi vṛddho vā vyādhito vā śanaiḥ śanaiḥ |
abhyāsāt siddhim āpnoti yoge sarvo ’py atandritaḥ || 40 ||
haṭhapradīpikāyām—
yuvā bālo ’tivṛddho vā vyādhito durbalo ’pi vā |
abhyāsāt siddhim āpnoti sarvayogeṣv atandritaḥ ||
yuvā bhavati vṛddho ’pi vyādhito durbalo ’pi vā |
abhyāsāt siddhim āpnoti sarvayogeṣv atandritaḥ ||
पीठानि कुम्भकाश्चित्रा दिव्यानि करणानि च ।
सर्वोऽपि च हठाभ्यासो राजयोगफलावधि ॥
pīṭhāni kumbhakāś citrā divyāni karaṇāni ca /
sarvo’pi ca haṭhābhyāso rājayogaphalāvadhi //
pīṭhāni kumbhakāś citrā divyāni karaṇāni ca |
sāṅgo ’pi ca haṭhābhyāso rājayogaphalārthadaḥ ||
अथासने दृढे योगी वशी हितमिताशनः ।
गुरूपदिष्टमार्गेण प्राणायामं समभ्यसेत् ॥
athāsane dṛḍhe yogī vaśī hitamitāśanaḥ /
gurūpadiṣṭamārgeṇa prāṇāyāmaṃ samabhyaset //
The Jyotsnā (2.1) has the plural prāṇāyāmān, which is supported by some manuscripts of the β, γ and ε groups. The plural is possible here as it could refer to the different techniques of retention (kumbhaka) taught later in the chapter. This is how Brahmānanda understands it (prāṇāyāmān vakṣyamāṇān). The variation between singular and plural recurs through this chapter, and we have followed the α readings, which make good sense. In this case, since the verse is introducing the topic of breath control, the more general sense of the singular is appropriate.
atha prāṇāyāmaḥ--
athāsane dṛḍhe yogī vaśī hitamitāśanaḥ |
gurūpadiṣṭamārgeṇa prānāyāmān samabhyaset ||
atha nāḍīśuddhiḥ--
tathā coktaṃ yogacandrikāyām--
athāsane dṛḍhībhūte vaśī hitamitāśanaḥ |
gurūpadiṣṭamārgeṇa prānāyāmān samabhyaset ||
चले वाते चलं सर्वं निश्चले निश्चलं तथा ।
योगी स्थाणुत्वमाप्नोति ततो वायुनिबन्धनात् ॥
cale vāte calaṃ sarvaṃ niścale niścalaṃ tathā /
yogī sthāṇutvam āpnoti tato vāyunibandhanāt //
In the second verse quarter, most of the α, β and γ manuscripts have dṛḍhabandhanaṃ instead of the reading we have adopted, niścalaṃ tathā, which is supported by some β, δ and η manuscripts, and also the source text (i.e. the Vivekamārtaṇḍa) and testimonia. The reading dṛḍhabandhanaṃ appears to be a dittographical error and does not make sense when read with either sarvaṃ (α) or cittaṃ (γ). As noted by Brahmānanda, in addition to its primary meaning of immobility, sthāṇutvam can also mean the state of being Śiva, for whom Sthāṇu is another name. In the fourth verse quarter, most witnesses have something similar to either vāyuṃ nibandhayet and vāyuṃ nirodhayet, which are likely to have arisen through confusion with 2.3d. The reading we have adopted (vāyu-nibandhanāt) makes better sense with the finite verb in the second verse quarter.
cale vāte calaṃ sarvaṃ niścale niścalaṃ tathā |
yogī sthāṇutvam āpnoti tato vāyunibandhanāt ||
71d vāyunibandhanāt ] VT; vāyuṃ nibaṃdhayet A, vāyuṃ nirundhayet G
citte calati saṃsāro ’cale mokṣaḥ prajāyate |
tasmāc cittaṃ sthirīkuryād audāsīnyaparāyaṇaḥ ||
cale vāte calaṃ cittaṃ niścale niścalaṃ tathā |
yogī sthāṇutvam āpnoti tato vāyuṃ nirundhayet ||
tathā ca skandapurāṇe--
cale vāte calaṃ cittaṃ niścalaṃ niścale tathā |
yogī sthāṇutvam āpnoti tato vāyuṃ nirodhayet ||
यावद्वायुः स्थितो देहे तावज्जीवितमुच्यते ।
मरणं तस्य निष्क्रान्तिस्ततो वायुं निरुन्धयेत् ॥
yāvad vāyuḥ sthito dehe tāvaj jīvitam ucyate /
maraṇaṃ tasya niṣkrāntis tato vāyuṃ nirundhayet //
We believe that nirundhayet was probably the original reading and that it was changed to the more correct form of nirodhayet and, in some cases, confused with the final verse quarter of the previous verse and changed to nibandhanāt (α) or nibandhayet (β).
yāvad vāyuḥ sthito dehe tāvaj jīvitam ucyate |
maraṇaṃ tasya niḥkrāntau tato vāyuṃ nirodhayet ||
72a sthito ] sthiro A 72b jīvitam ] VAGBGPT; jīvanam GLGPk 72c niṣkrāntau ] VTA; niḥkrāṃtaṃ GBGP, niṣkrāntis GLGPk 72d vāyuṃ nirodhayet ] T; vāyunibandhanāt V, vāyuṃ nibandhayet ATvl, vāyuṃ nirundhayet G
vyāpārād yasya ceṣṭante śārīrāḥ pañca vāyavaḥ ||
prāṇāpānād ayas te tu bhinnā vṛtter na vastutaḥ |
vṛttiṃ leśān nigadato bharadvāja nibodha me ||
vṛttiḥ praṇayanaṃ nāma yat taj jīvanam ucyate |
yāvad vāyuḥ sthito dehe tāvaj jīvitam ucyate |
maraṇaṃ tasya niṣkrāntis tato vāyuṃ nirodhayet ||
yāvad vāyuḥ sthito dehe tāvad dehaṃ na muñcati |
maraṇaṃ tasya niṣkrāntis tato vāyuṃ nirundhayet ||
मलाकुलासु नाडीषु मारुतो नैव मध्यगः ।
कथं स्यादुन्मनीभावः कायसिद्धिः कथं भवेत् ॥
malākulāsu nāḍīṣu māruto naiva madhyagaḥ /
kathaṃ syād unmanībhāvaḥ kāyasiddhiḥ kathaṃ bhavet //
malākulāsu nāḍīṣu māruto naiva madhyagaḥ |
kathaṃ syād unmanībhāvaḥ kāyasiddhiḥ kathaṃ bhavet ||
शुद्धिमेति यदा सर्वं नाडीचक्रं मलाकुलम् ।
तदैव जायते योगी प्राणसंग्रहणे क्षमः ॥
śuddhim eti yadā sarvaṃ nāḍīcakraṃ malākulam /
tadaiva jāyate yogī prāṇasaṃgrahaṇe kṣamaḥ //
śuddhim eti yadā sarvaṃ nāḍīcakraṃ malākulam |
tadaiva jāyate yogī prāṇasaṃgrahaṇe kṣamaḥ ||
skandapurāṇe--
śuddhim eti yadā sarvaṃ nāḍīcakraṃ malākulam |
tadaiva jāyate yogī kṣamaḥ prāṇanibandhane ||
śuddhim eti yadā sarvaṃ nāḍīcakraṃ malākulam |
tadaiva jāyate yogī prāṇasaṃgrahaṇe kṣamaḥ ||
प्राणाभ्यासं ततः कुर्यान् नित्यं सात्त्विकया धिया ।
यथा सुषुम्णा सुस्वस्था मलाः शोषं प्रयान्ति च ॥
prāṇābhyāsaṃ tataḥ kuryān nityaṃ sāttvikayā dhiyā /
yathā suṣumṇā susvasthā malāḥ śoṣaṃ prayānti ca //
prāṇābhyāsas tataḥ kāryo nityaṃ sattvāsthayā dhiyā |
suṣumnāṃ layate cittaṃ na ca vāyuḥ pradhāvati ||
prāṇāyāmaṃ tataḥ kuryān nityaṃ sāttvikayā dhiyā |
suṣumnā cāntarālasthā malāḥ śoṣaṃ prayānti ca ||
बद्धपद्मासनो योगी प्राणं चन्द्रेण पूरयेत् ।
धारयित्वा यथाशक्त्या पुनः सूर्येण रेचयेत् ॥
baddhapadmāsano yogī prāṇaṃ candreṇa pūrayet /
dhārayitvā yathāśaktyā punaḥ sūryeṇa recayet //
baddhapadmāsano yogī prāṇaṃ candreṇa pūrayet |
dhārayitvā yathāśakti bhūyaḥ sūryeṇa recayet ||
77c yathāśakti ] GT; yathāśaktyā VA 77d bhūyaḥ ] VAG; punaḥ T
baddhapadmāsano yogī prāṇaṃ candreṇa pūrayet |
baddhapadmāsano yogī prāṇaṃ candreṇa pūrayet |
dhārayitvā yathāśakti bhūyaḥ sūryeṇa recayet ||
प्राणं सूर्येण चाकृष्य पूरयेदुदरं शनैः ।
विधिवत्कुम्भकं कृत्वा पुनश्चन्द्रेण रेचयेत् ॥
prāṇaṃ sūryeṇa cākṛṣya pūrayed udaraṃ śanaiḥ /
vidhivat kumbhakaṃ kṛtvā punaś candreṇa recayet //
prāṇaṃ sūryeṇa cākṛṣya pūrayed udaraṃ śanaiḥ |
vidhivat kuṃbhakaṃ kṛtvā punaś candreṇa recayet ||
prāṇaṃ sūryeṇa cākṛṣya pūrayed udaraṃ śanaiḥ |
vidhivat kumbhakaṃ kṛtvā punaś candreṇa recayet||
prāṇaṃ sūryeṇa cākṛṣya pūrayed udaraṃ śanaiḥ |
kumbhayitvā vidhānena bhūyaś candreṇa recayet ||
येन त्यजेत्तेन पीत्वा धारयेदविरोधतः ।
रेचयेच्च ततोऽन्येन शनैरेव न वेगतः ॥
yena tyajet tena pītvā dhārayed avirodhataḥ /
recayec ca tato’nyena śanair eva na vegataḥ //
The meaning of avirodhataḥ (‘without harm/discomfort’) makes better sense in this context than anirodhataḥ (‘without cessation’). One might try to construe anirodhataḥ as ‘without stopping the breath,’ but verse 2.7 clearly states that the breath should be held as long as possible (yathāśakti). According to the apparatus of the critical edition of the Haṭharatnāvalī, avirodhataḥ is well-attested for the parallel hemistich. Furthermore, avirodhata is attested, as well as virodhahīna, in a passage of the Haṭhatattvakaumudī (36.6–9) that appears to have been loosely based on Haṭhapradīpikā 2.7–9:
prāṇāyāme padmapīṭhe svadakṣāṃ-
guṣṭhenādau sanniruddhyendunāḍīm |
vāyuṃ nātidrāk śanair nātiyuktyā
vyākṛṣyordhvaṃ pūrayet svodarānte ||
yathā svaśaktyā laghu dhārayitvā
nāḍyā tataḥ piṅgalayā virecayet |
virodhahīnaṃ viratītamadhyaṃ
hṛdā sthireṇābhyasanaṃ muniś caret ||
yena tyajet tena virodhahīnaṃ
dhṛtvā purānyena virecayec chanaiḥ |
yānty evam abhyāsaratasya puṃsaḥ
sthitiṃ svalakṣye calacittavṛttayaḥ ||
yathāśaktyākṛṣya khagaṃ pūrayed udaraṃ śanaiḥ |
yathāśaktyā dhṛtaṃ paścād recayed avirodhataḥ ||
yathāśaktyāvirodhena tataḥ kuryāc ca kumbham |
punas tyajet piṅgalayā śanair eva na vegataḥ ||
yena tyajet tenāpūrya dhārayed avirodhataḥ ||
85d avirodhataḥ ] anirodhataḥ P
प्राणं चेदिडया पिबेन्नियमितं भूयोऽन्यया रेचयेत्
पीत्वा पिङ्गलया समीरणमथो बद्ध्वा त्यजेद्वामया ।
सूर्याचन्द्रमसोरनेन विधिना बिम्बद्वयं ध्यायतां
शुद्धा नाडिगणा भवन्ति यमिनां मासत्रयादूर्ध्वतः ॥
prāṇaṃ ced iḍayā piben niyamitaṃ bhūyo’nyayā recayet
pītvā piṅgalayā samīraṇam atho baddhvā tyajed vāmayā /
sūryācandramasor anena vidhinā bimbadvayaṃ dhyāyatāṃ
śuddhā nāḍigaṇā bhavanti yamināṃ māsatrayād ūrdhvataḥ //
prāṇaṃ ced iḍayā pibet niyamitaṃ bhūyo ’nyayā recayet
pītvā piṅgalayā samīraṇam alaṃ baddhvā tyajed vāmayā |
sūryācandramasor anena vidhinā bimbadvayaṃ dhyāyatāṃ
śuddhā nāḍigaṇā bhavanti yaminā māsatrayād ūrdhvataḥ ||
haṭhayoge ’pi—
prāṇaṃ ced iḍayā piben niyamito bhūyo ’nyayā recayet
pītvā piṅgalayā samīraṇam atho baddhvā tyajed vāmayā |
sūryācandramasor anena vidhinā bimbadvayaṃ dhyāyatām
śuddhā nāḍigaṇā bhavanti yamināṃ māsatrayād ūrdhvataḥ ||
prāṇaṃ ced iḍayā piben niyamitaṃ bhūyo ’nyayā recayet
pītvā piṅgalayā samīraṇaṃ atho baddhvā tyajed vāmayā |
sūryācandramasor anena vidhinā bimbadvayaṃ dhyāyatāṃ
śuddhā nāḍigaṇā bhavanti yamināṃ māsatrayād ūrdhvataḥ ||
prāṇaṃ ced iḍayā pibet parimitaṃ bhūyo ’nyayā recayet
pītvā piṅgalayā samīraṇam amalaṃ baddhvā tyajed vāmayā |
sūryācandramasor anena vidhinā bimbadvayaṃ dhyāyatām
śuddhā nāḍigaṇā bhavanti yamināṃ māsatrayād ūrdhvataḥ ||
प्रातर्मध्यन्दिने सायमर्धरात्रे च कुम्भकान् ।
शनैरशीतिपर्यन्तं चतुर्वारं समभ्यसेत् ॥*
prātar madhyandine sāyam ardharātre ca kumbhakān /
śanair aśītiparyantaṃ caturvāraṃ samabhyaset //*
This verse is summarizing the following passage in the Dattātreyayogaśāstra (63cd--65ab):
evaṃ prātaḥ samāsīnaḥ kuryād viṃśati kumbhakān || 63 ||
evaṃ madhyāhnasamaye kuryād viṃśati kumbhakān |
evaṃ sāyaṃ prakurvīta punar viṃśati kumbhakān || 64 ||
evam evārdharātre ’pi kuryād viṃśati kumbhakān |
prātar madhyadine sāyam ardharātre ca kumbhakān ||
śanair aśītiparyantaṃ caturvāraṃ samabhyaset ||
prātar madhyaṃ dine sāyam ardharātre ca kumbhakān ||
śanair aśītiparyantaṃ caturvāraṃ samabhyaset ||
कनीयसि भवेत्स्वेदः कम्पो भवति मध्यमे ।
उत्तिष्ठत्युत्तमे प्राणरोधे पद्मासने मुहुः ॥
kanīyasi bhavet svedaḥ kampo bhavati madhyame /
uttiṣṭhaty uttame prāṇarodhe padmāsane muhuḥ //
The manuscript readings diverge greatly in the second hemistich. In the third verse quarter, all of the manuscripts have prāṇa in some form (instead of deha in the Vivekamārtaṇḍa). α and some of the β, ε and η manuscripts seem to be stating that it is padmāsana that rises up again and again in the highest stage of holding the breath (uttiṣṭhaty uttame prāṇarodhe padmāsanaṃ muhuḥ). We have adopted a similar reading but with padmāsane (β2, δ1 and δ3, and η2) because it makes better sense that the yogi rises up while seated in lotus pose. Another version is seen in η2 (and others), which appears to say that the breaths rise up again and again when one is seated in the lotus pose (uttiṣṭhanty uttame prāṇā baddhe padmāsane muhuḥ). However, the verse is about the external signs that might arise in prāṇāyāma rather than internal processes. Such confusion has arisen because the verse was taken from the Vivekamārtaṇḍa without its context, which is a classification of different levels of prāṇāyāma, so Svātmārāma needed to include prāṇarodhe meaning prāṇāyāma in order for the different adjectives to have something with which to agree, and he did so despite the infelicity of prāṇarodhe crossing the pāda break.
प्राणायामस्य मानं तु मात्राद्वादशकं स्मृतम्
नीचो द्वादशमात्रस्तु सकृदुद्ग्धात ईरितः
मध्यमस्तु द्विरुद्घातश्चतुर्विंशतिमात्रकः
मुख्यस्तु यस्त्रिरुद्घातः षट्त्रिंशन्मात्र उच्यते
प्रस्वेदकम्पनोत्थानजनकश्च यथाक्रमम्
आनन्दो जायते चात्र निद्रा घूर्णिस्तथैव च
रोमाञ्चो ध्वनिसंवित्तिरङ्गमोटनकम्पनम्
भ्रमणस्वेदजल्पाद्यं संविन्मूर्च्छा जयेद्यदा
तदोत्तम इति प्रोक्तः प्राणायामः सुशोभन इति
अधमे द्वादश प्रोक्ता मध्यमे द्विगुणाः स्मृताः
उत्तमे त्रिगुणा मात्राः प्राणायामे द्विजोत्तमैः??
प्राणेनोत्सार्यमाणेन अपानः पीड्यते यदा
गत्वा चोर्ध्वं निवर्तेत एतदुद्द्घातलक्षणम्
अङ्गुष्ठाङ्गुलिमोक्षं त्रिस्त्रिर्जानुपरिमार्जनम्
तालत्रयमपि प्राज्ञा मात्रासंज्ञां प्रचक्षते
एकश्वासमयी मात्रा प्राणायामे निगद्यते
जानुं प्रदक्षिणीकुर्यान्न द्रुतं न विलम्बितम्
प्रदद्याच्छोटिकां यावत्तावन्मात्रेति गीयते
अङ्गुष्ठाङ्गुलिमोक्षं च जानोश्च परिमार्जनम्
प्रदद्याच्छोटिकामेकां मात्रा सङ्ख्यायते तदा
प्राणायाम एवाभ्यासक्रमेण वर्धमानः प्रत्याहारधारणाध्यानसमाधिशब्दैरुच्यत इति.
प्राणायामद्विषट्केन प्रत्याहार उदाहृतः
प्रत्याहारद्विषट्केन धारणा परिकीर्तिता
भवेदीश्वरसङ्गत्यै ध्यानं द्वादशधारणम्
ध्यानद्वादशकेनैव समाधिरभिधीयते
यत्समाधौ परं ज्योतिरनन्तं स्वप्रकाशकम्
तस्मिन्दृष्टे क्रियाकाण्डं यातायातं निवर्तते इति
धारणा पञ्चनाडीभिर्ध्यानं स्यात्षष्ठिनाडिकम्
दिनद्वादशकेन स्यात्समाधिः प्राणसंयमादिति च
prāṇāyāmasya mānaṃ tu mātrādvādaśakaṃ smṛtam
nīco dvādaśamātras tu sakṛd udgdhāta īritaḥ
madhyamas tu dvirudghātaś caturviṃśatimātrakaḥ
mukhyas tu yas trirudghātaḥ ṣaṭtriṃśanmātra ucyate
prasvedakampanotthānajanakaś ca yathākramam
ānando jāyate cātra nidrā ghūrṇis tathaiva ca
romāñco dhvanisaṃvittir aṅgamoṭanakampanam
bhramaṇasvedajalpādyaṃ saṃvinmūrcchā jayed yadā
tadottama iti proktaḥ prāṇāyāmaḥ suśobhana iti
adhame dvādaśa proktā madhyame dviguṇāḥ smṛtāḥ
uttame triguṇā mātrāḥ prāṇāyāme dvijottamaiḥ??
prāṇenotsāryamāṇena apānaḥ pīḍyate yadā
gatvā cordhvaṃ nivarteta etad uddghātalakṣaṇam
aṅguṣṭhāṅgulimokṣaṃ tris trir jānuparimārjanam
tālatrayam api prājñā mātrāsaṃjñāṃ pracakṣate
ekaśvāsamayī mātrā prāṇāyāme nigadyate
jānuṃ pradakṣiṇīkuryān na drutaṃ na vilambitam
pradadyāc choṭikāṃ yāvat tāvan mātreti gīyate
aṅguṣṭhāṅgulimokṣaṃ ca jānoś ca parimārjanam
pradadyāc choṭikām ekāṃ mātrā saṅkhyāyate tadā
prāṇāyāma evābhyāsakrameṇa vardhamānaḥ pratyāhāradhāraṇādhyānasamādhiśabdair ucyata iti.
prāṇāyāmadviṣaṭkena pratyāhāra udāhṛtaḥ
pratyāhāradviṣaṭkena dhāraṇā parikīrtitā
bhaved īśvarasaṅgatyai dhyānaṃ dvādaśadhāraṇam
dhyānadvādaśakenaiva samādhir abhidhīyate
yat samādhau paraṃ jyotir anantaṃ svaprakāśakam
tasmin dṛṣṭe kriyākāṇḍaṃ yātāyātaṃ nivartate iti
dhāraṇā pañcanāḍībhir dhyānaṃ syāt ṣaṣṭhināḍikam
dinadvādaśakena syāt samādhiḥ prāṇasaṃyamād iti ca
adhame ca ghano gharmaḥ kampo bhavati madhyame |
uttiṣṭhaty uttame deho baddhapadmāsano muhuḥ ||
87c uttiṣṭhaty uttame deho ] T; uttiṣṭhaty uttamo deho V, uttame nu guṇam āpnoti A, uttame sthāṇum āpnoti GB, uttame sthānam āpnoti GL, uttiṣṭhaṃty uttame prāṇā GP 87d baddhapadmāsano muhuḥ ] VT; tato vāyu nibandhayet A, tato vāyuṃ nirundhayet GBGL, vaddhapadmāsane muhūḥ GP
kanīyasi bhavet svedaḥ kampo bhavati madhyame |
uttiṣṭhaty uttame prāṇarodhe padmāsane muhuḥ ||
kanīyasi bhavet svedaḥ kampo bhavati madhyame |
uttiṣṭhaty uttame prāṇarodhe padmāsanasthitaḥ ||
जलेन श्रमजातेन गात्रमर्दनमाचरेत् ।
दृढता लघुता चापि तेन गात्रस्य जायते ॥
jalena śramajātena gātramardanam ācaret /
dṛḍhatā laghutā cāpi tena gātrasya jāyate //
Śivasaṃhitā 3.46 adds that if this practice is not done, the body’s constituents (dhātus) are lost.
prasvedo jāyate pūrvaṃ mardanaṃ tena kārayet |
tato ’tidhāraṇād vāyoḥ krameṇaiva śanaiḥ śanaiḥ ||
jalena śramajātena aṅgamardanam ācaret |
dṛḍhatā laghutā cāpi tathā gātrasya jāyate || 3.89 ||
svedaḥ saṃjāyate dehe yoginaḥ prathamodyame |
yadā saṃjāyate svedo mardanaṃ kārayet sudhīḥ |
anyathā vigrahe dhātur naṣṭo bhavati yoginaḥ ||
jalena śramajātena gātramardanam ācaret |
dṛḍhatā laghutā cāpi tena gātrasya jāyate ||
अभ्यासकाले प्रथमे शस्तं क्षीराज्यभोजनम् ।
ततोऽभ्यासे दृढीभूते न तादृङ्नियमग्रहः ॥
abhyāsakāle prathame śastaṃ kṣīrājyabhojanam /
tato’bhyāse dṛḍhībhūte na tādṛṅniyamagrahaḥ //
abhyāsakāle prathamaṃ kuryāt kṣīrājyabhojanam
tato’bhyāse sthirībhūte na tādṛṅniyamagrahaḥ 3.43
abhyāsakāle prathame śastaṃ kṣīrādibhojanam |
tato ’bhyāse dṛḍhībhūte na tāvan niyamagrahaḥ ||
abhyāsakāle prathame śastaṃ kṣīrādibhojanam |
tato ’bhyāse dṛḍhībhūte na tādṛṅniyamāgrahaḥ ||
यथा सिंहो गजो व्याघ्रो भवेद्द्वश्यःvaśya (α3)शनैः शनैः ।
तथैव सेवितो वायुर् अन्यथा हन्ति साधकम् ॥
yathā siṃho gajo vyāghro bhavedd vaśyaḥvaśya (α3)śanaiḥ śanaiḥ /
tathaiva sevito vāyur anyathā hanti sādhakam //
The second hemistich of this verse has been rewritten to express the same idea (and simile) as that found in Viveka-mārtaṇḍa 101, but the author of the Viveka-mārtaṇḍa expresses it more clearly.
yathā siṃho gajo vyāghro bhaved vaśyaḥ śanaiḥ śānaiḥ |
anyathā hanti yantāraṃ tathā vāyur asevitaḥ ||
yathā siṃho gajo vyāghro bhaved vaśyaḥ śanaiḥ śanaiḥ |
tathaiva sevito vāyur bhaved vaśyaḥ śanaiḥ śanaiḥ ||
yathā siṃho gajo vyāghro bhaved vaśyaḥ śanaiḥ śanaiḥ |
tathaiva sevito vāyur bhaved vaśyaḥ śanaiḥ śanaiḥ ||
प्राणायामेन युक्तेन सर्वरोगक्षयो भवेत् ।
अयुक्ताभ्यासयोगेन सर्वरोगसमुद्भवः ॥
prāṇāyāmena yuktena sarvarogakṣayo bhavet /
ayuktābhyāsayogena sarvarogasamudbhavaḥ //
prāṇāyāmena yuktena sarvarogakṣayo bhavet |
ayuktābhyāsayogena sarvarogasamudbhavaḥ ||
prāṇāyāmena yuktena sarvarogakṣayo bhavet |
ayuktābhyāsayogena sarvarogasamudbhavaḥ ||
prāṇāyāmena yuktena sarvavyādhikṣayo bhavet |
ayuktābhyāsayogena sarvavyādhisamudbhavaḥ ||
prāṇāyāmena yuktena sarvarogasya saṃkṣayaḥ |
ayuktābhyāsayogena sarvarogasya sambhavaḥ ||
हिक्का श्वासश्च कासश्च शिरःकर्णाक्षिवेदनाः ।
भवन्ति विविधा दोषाः पवनस्य व्यतिक्रमात् ॥
hikkā śvāsaś ca kāsaś ca śiraḥkarṇākṣivedanāḥ /
bhavanti vividhā doṣāḥ pavanasya vyatikramāt //
This verse has parallels in verses on the illnesses caused by incorrect breathing in earlier Śaiva works, two examples of which are: Śivadharmottara 10.124cd–125
hikkāśvāsapratiśyāyaḥ karṇadantākṣivedanāḥ ||
mūkatā jaḍatā kāsaḥ śirorogaḥ śramakṣaraḥ |
ityevamādayo doṣā jāyante vyutkrameṇa tu ||
kaphakoṣṭhe yadā vāyur granthir bhūtvāvatiṣṭhate |
hṛllāsahikkikāśvāsaśiraḥśūlādayo rujāḥ ||
jāyante dhātuvaiṣamyāt tadā kuryāt pratikriyāṃ |
hikkā śvāsaś ca kāsaś ca śiraḥkarṇākṣivedanā |
bhavanti vividhā doṣāḥ pavanasya vyatikramāt ||
hikkā śvāsaś ca kāsaś ca śiraḥkarṇākṣivedanāḥ |
bhavanti vividhā rogāḥ pavanasya vyatikramāt ||
hikkā śvāsaś ca kāsaś ca śiraḥkarṇākṣivedanāḥ |
bhavanti vividhā rogāḥ pavanasya vyatikramāt ||
hikkā śvāsas tathā kāsaḥ śiraḥkarṇākṣivedanā |
bhavanti vividhā rogāḥ pavanasya vyatikramāt ||
युक्तं युक्तं त्यजेद्वायुं युक्तं युक्तं च पूरयेत् ।
युक्तं युक्तं च बध्नीयाद् एवं शुद्धिमवाप्नुयात् ॥
yuktaṃ yuktaṃ tyajed vāyuṃ yuktaṃ yuktaṃ ca pūrayet /
yuktaṃ yuktaṃ ca badhnīyād evaṃ śuddhim avāpnuyāt //
yuktaṃ yuktaṃ tyajed vāyuṃ yuktaṃ yuktaṃ ca pūrayet |
yuktaṃ yuktaṃ ca badhnīyād evaṃ siddhim avāpnuyāt ||
yuktaṃ yuktaṃ tyajed vāyuṃ yuktaṃ yuktaṃ prapūrayet |
yuktaṃ yuktaṃ ca badhnīyād evaṃ siddhim avāpnuyāt ||
yuktaṃ yuktaṃ tyajed vāyuṃ yuktaṃ yuktaṃ ca pūrayet |
yuktaṃ yuktaṃ ca badhnīyād itthaṃ siddhyati yogavit ||
yuktaṃ yuktaṃ tyajed vāyuṃ yuktaṃ yuktaṃ tu pūrayet |
yuktaṃ yuktaṃ tu badhnīyād evaṃ siddhim avāpnuyāt ||
यदा तु नाडीशुद्धिः स्यात् तदा चिह्नानि बाह्यतः ।
कायस्य कृशता कान्तिस्तथा जायेत निश्चितम् ॥
yadā tu nāḍīśuddhiḥ syāt tadā cihnāni bāhyataḥ /
kāyasya kṛśatā kāntis tathā jāyeta niścitam //
The idea that prāṇāyāma is done to purify the channels (nāḍī) can be found in discussions of prāṇāyāma in early Śaiva tantras. For example, the Nayasūtra of the Niśvāsatattvasaṃhitā (4.110) and the Svacchandatantra (7.294cd–7.295ab) specifically refer to purifying the channels by inhaling through the left nostril and exhaling through the right, as stated in the latter:
apasavyena pūryeta savyenaiva virecayet |
nāḍīsaṃśodhanaṃ caitan mokṣamārgapathasya ca ||
yadā tu nāḍiśuddhiḥ syāt tadā cihnāni bāhyataḥ ||
jāyante yogino dehe tāni vakṣyāmy aśeṣataḥ |
śarīralaghutā dīptir jaṭharāgnivivardhanam ||
kṛśatvaṃ ca śarīrasya tadā jāyeta niścitam |
yadā tu nāḍīśuddhiḥ syāt tadā cihnāni bāhyataḥ |
kāyasya kṛśatā kāntir jāyate tasya niścitam ||
yadā nāḍīviśuddhiḥ syāt tadā cintānirākṛtā |
kāyasya kṛśatā kāntis tadā jāyeta niścitam ||
यथेष्टं धारणं वायोर् अनलस्य प्रदीपनम् ।
नादाभिव्यक्तिरारोग्यं जायते नाडिशोधनात्
yatheṣṭaṃ dhāraṇaṃ vāyor analasya pradīpanam /
nādābhivyaktir ārogyaṃ jāyate nāḍiśodhanāt
Similar signs (cihna) arising from the purification of the channels are mentioned in the Vasiṣṭhasaṃhitā (2.68--69) and subsequent works related to it:
nāḍīśuddhim avāpnoti pṛthak cihnopalakṣitām |
śarīralaghutā dīptir jaṭharāgnivivardhanam ||
nādābhivyaktir ity etac cihnaṃ tacchuddhisūcakam |
yāvad etāni saṃpaśyet tāvad evaṃ samācaret ||
yatheṣṭaṃ dhāraṇāṃ vāyor analasya pradīpanam |
nādābhivyaktir ārogyaṃ jāyate nāḍīśodhanāt ||
yatheṣṭaṃ dhāraṇaṃ vāyor analasya pradīpanam |
nādābhivyaktir ārogyaṃ jāyate nāḍiśodhanāt ||
yatheṣṭaṃ dhāraṇaṃ vāyor analasya pradīpanam |
nādābhivyaktir ārogyaṃ bhaven nāḍīviśodhanāt ||
yatheṣṭaṃ dhāraṇaṃ vāyor analasya pradīpanam |
nādābhivyaktir ārogyaṃ jāyate nāḍīśodhanāt ||
मेदःश्लेष्माधिकः पूर्वं षट्कर्माणि समाचरेत् ।
अन्यस्तु नाचरेत्तानि दोषाणां समभावतः ॥
medaḥśleṣmādhikaḥ pūrvaṃ ṣaṭ karmāṇi samācaret /
anyas tu nācaret tāni doṣāṇāṃ samabhāvataḥ //
Manuscripts of the delta group, as well as η2 and ε3, also have the valid readings of medaḥśleṣmādināśārthaṃ and anyathā in the first and third verse quarters, respectively. This version of the verse states that one should practise the six therapeutic interventions to remove fat, phlegm and the like, otherwise one should not practise them when the humours are in balance. However, the pūrvam (`first’), which is attested in two α manuscripts, as well as manuscripts of the β and γ groups, fits the context of these interventions being preliminary practices for prāṇāyāma.
medaḥśleṣmanivṛtyarthaṃ ṣaṭkarmāṇi samācaret |
anyathā nācaret tāni doṣāṇāṃ samatā yataḥ ||
medaślemādisampūrṇaḥ ṣaṭkarmāṇi samācaret |
anyas tu nācaret tāni doṣāṇāṃ samabhāgikaḥ ||
धौतिर्बस्तिस्तथा नेतिस्त्राटकं नौलिकं तथा ।
कपालभाती चैतानि षट्कर्माणि प्रचक्षते ॥
dhautir bastis tathā netis trāṭakaṃ naulikaṃ tathā /
kapālabhātī caitāni ṣaṭ karmāṇi pracakṣate //
Manuscripts across all the groups contain many different spellings of the names of these techniques. As well as the requirements of the metre, the spellings we have favoured take into account the occurrences of each name in subsequent verses.
haṭhapradīpikāyām-
dhautir bastis tathā netis trāṭakaṃ naulikaṃ tathā |
kapālabhrāntir etāni ṣaṭkarmāṇi pracakṣate ||
atha ṣaṭkarmāṇi | haṭhapradīpikāyām ||
dhautī bastī tathā netī trāṭakaṃ naulikaṃ tathā |
kapālabhātī caitāni ṣaṭkarmāṇi pracakṣate ||
dhautir bastiś ca netiś ca trāṭakaṃ naulikaṃ tathā |
kapālabhāti caitāni ṣaṭkarmāṇi pracakṣate ||
कर्मषट्कमिदं गोप्यं घटशोधनकारकम् ।
विचित्रगुणसन्धायि पूज्यते योगिपुङ्गवैः ॥
karmaṣaṭkam idaṃ gopyaṃ ghaṭaśodhanakārakam /
vicitraguṇasandhāyi pūjyate yogipuṅgavaiḥ //
karmāṣṭakam idaṃ gopyaṃ ghaṭaśodhanakārakam |
kasya cin naiva vaktavyaṃ kulastrīsurataṃ yathā ||
karmaṣaṭkam idaṃ gopyaṃ ghaṭaśodhanakārakam |
vicitraguṇasaṃdhāyi pūjyate yogipuṃgavaiḥ ||
karmaṣaṭkam idaṃ gopyaṃ ghaṭaśodhanakāraṇam |
vicitraguṇasandhāyī kriyate yogibhiḥ sadā ||
तत्र धौतिः ।
चतुरङ्गुलविस्तारं* सिक्तं वस्त्रं शनैर्ग्रसेत् ।
ततः प्रत्याहरेच्चैतदुद्गारं धौतिकर्म तत् ॥
tatra dhautiḥ /