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HP 1.1

श्रीआदिनाथाय नमोऽस्तु तस्मै

येनोपदिष्टा हठयोगविद्या ।

विराजते प्रोन्नतराजसौध-

मारोढुमिच्छोरधिरोहिणीव

śrīādināthāya namo’stu tasmai

yenopadiṣṭā haṭhayogavidyā /

virājate pronnatarājasaudha-

m āroḍhum icchor adhirohiṇīva //

Homage to the glorious Ādinātha who taught the science of Haṭhayoga which is like a splendid stairway for one who wants to climb to the lofty royal terrace.
Philological Commentary

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:

śrīādināthāya namo ’stu tasmai yenopadiṣṭā haṭhayogavidyā |vibhrājate pronnatarājayogam āroḍhum icchor adhirohiṇīva ||1.1||
Our choice of virājate in the third verse quarter reflects the relevant manuscripts and rhymes with the following rāja-. However, the difference in the sense is so minor that it does alter the meaning. The main problem in Brahmānanda’s interpretation is his choice of -rājayogaṃ over -rājamsaudhaṃ, which he explains as follows: rājayogaś ca sarvavṛttini-rodhalakṣaṇo ’samprajñātayogaḥ. tam icchor mumukṣor adhirohiṇīva adhi-ruhyate ’nayety adhirohiṇī niḥśreṇīva vibhrājate viśeṣeṇa bhrājate śobhate. yathā pronnatasaudham āroḍhum icchor adhirohiṇy anāyāsena saudha-prāpi-kā bhavati evaṃ haṭhapradīpikāpi pronnatarājayogam āroḍhum icchor anā-yāsena rājayogaprāpikā bhavatīti upamālaṅkāraḥ. indravajrākhyaṃ vṛttam. Rājayoga is the yoga without cognition,* defined as the stopping of all movements of the mind. To a liberation seeker desiring this, [the science of Haṭhayoga] shines like a ladder.* Just as a ladder leads someone desiring to ascend to a lofty mansion easily to this mansion, in the same way also the haṭhapradīpikā leads someone desiring the lofty Rājayoga easily to Rājayoga. [In this verse] the trope is a comparison. The metre is Indravajrā. The interpretation makes good sense: Haṭhayoga leads effortlessly to Rājayoga, just as a ladder leads one to the flat on the top floor. And the comparison as outlined by Brahmānanda has all the elements deemed necessary by Sanskritic poetology: item Particle expressing a comparison (upamāvācaka): iva item Standard of comparison (upamāna): ladder leading to the palace (saudhaprāpikā adhirohiṇī) item Thing that is compared (upameya): Haṭhapradīpikā* that leads to Rājayoga (rājayogaprāpikā haṭhapradīpikā) item Common quality (samānadharma): Effortlessness (anāyāsena) According to classical poetology a comparison containing all four elements is termed a ``full comparison’’ (pūrṇopamā), whereas an elision of one or more elements is called a ``deficient comparison’’ (luptopamā). One element that cannot be omitted without losing the comparison is the upamāna. In the verse as given by Brahmānanda this would be ``the ladder’’. The implication is spelt out by Brahmānanda in his commmentary: ``Just as a ladder leads someone desiring to ascend to a lofty mansion easily leads him to this mansion, in the same way also the haṭhapradīpikā leads someone desiring the lofty Rājayoga easily to Rājayoga.’’ However, his text version spells out only the side of the upameya, that is, ``Haṭhayoga leads to Rājayoga’’, but leaves the upamāna open to interpretation. His mention of the word saudha in the commentary suggests that this was one of the other options he found in manuscripts—this reading is very well attested—but was rejected by him. In this way Brahmānanda makes sure that the text states the obvious, but at the same time it loses part of the comparison, and it loses its dynamics, which is brought out in the reading rājasaudha preferred with good manuscript evidence in our critical edition. We think that Brahmānanda was eager to state at the outset the primacy of Rājayoga, and to this end sacrificed the more poetically elegant original reading that mentions the royal mansion as a sort of metaphor for the ``royal yoga’’.

Jyotsna Commentary

गुरुं नत्वा शिवं साक्षाद्ब्रह्मानन्देन तन्यते

हठप्रदीपिकाज्योत्स्ना योगमार्गप्रकाशिका

इदानींतनानां सुबोधार्थमस्याः

सुविज्ञाय गोरक्षसिद्धान्तहार्दम्

मया मेरुशास्त्रिप्रमुख्याभियोगात्

स्फुटं कथ्यते 'त्यन्तगूढो 'पि भावः

मुमुक्षुजनहितार्थं राजयोगद्वारा कैवल्यफलां हठप्रदीपिकां विधित्सुः परमकारुणिकः स्वात्मारामयोगीन्द्रस्तत्प्रत्यूहनिवृत्तये हठयोगप्रवर्तकश्रीमदादिनाथनमस्कारलक्षणं मङ्गलं तावदाचरति श्रीआदिनाथेत्यादिना. तस्मै श्रीआदिनाथाय नमः अस्तु इत्यन्वयः. आदिश् चासौ नाथश्च आदिनाथः सर्वेश्वरः शिव इत्यर्थः. श्रीमानादिनाथः श्रीआदिनाथः तस्मै श्रीआदिनाथाय. श्रीशब्द आदिर्यस्य सः श्रीआदिः श्रीआदिश्चासौ नाथश्च श्रीआदिनाथः तस्मै श्रीआदिनाथाय श्रीनाथाय विष्णवे इति वार्थः. श्रीआदिनाथायेत्यत्र यणभावस्तु अपि माषं मषं कुर्याच्छन्दोभङ्गं त्यजेद्गिराम् इति छन्दोविदां सम्प्रदायादुच्चारणसौष्ठवाच्चेति बोध्यम्. नमः प्रह्वीभावो 'स्तु. प्रार्थनायां लोट्. तस्मै. कस्मै इत्यपेक्षायां आह येनेति येन आदिनाथेन उपदिष्टा गिरिजायै हठयोगविद्या. हश्च ठश्च हठौ सूर्यचन्द्रौ तयोर्योगो हठयोगः. एतेन हठशब्दवाच्ययोः सूर्यचन्द्राख्ययोः प्राणापानयोरैक्यलक्षणः प्राणायामो हठयोग इति हठयोगस्य लक्षणं सिद्धम्. तथा चोक्तं गोरक्षनाथेन सिद्धसिद्धान्तपद्धतौ

हकारः कीर्तितः सूर्यष्ठकारश्चन्द्र उच्यते

सूर्यचन्द्रमसोर्योगाद्धठयोगो निगद्यते

इति तत्प्रतिपादिका विद्या हठयोगविद्या हठयोगशास्त्रमिति यावत्. गिरिजायै आदिनाथकृतो हठविद्योपदेशो महाकालयोगशास्त्रादौ प्रसिद्धः. प्रकर्षेण उन्नतः प्रोन्नतः. मन्त्रयोगहठयोगादीनामधरभूमीनामुत्तरभूमित्वाद्राजयोगस्य प्रोन्नतत्वम्. राजयोगश्च सर्ववृत्तिनिरोधलक्षणो 'सम्प्रज्ञातयोगः. तमिच्छोर्मुमुक्षोर् अधिरोहिणीव अधिरुह्यते 'नयेत्यधिरोहिणी निःश्रेणीव विभ्राजते विशेषेण भ्राजते शोभते. यथा प्रोन्नतसौधमारोढुमिच्छोरधिरोहिण्यनायासेन सौधप्रापिका भवति एवं हठप्रदीपिकापि प्रोन्नतराजयोगमारोढुमिच्छोरनायासेन राजयोगप्रापिका भवतीति उपमालङ्कारः. इन्द्रवज्राख्यं वृत्तम्.

guruṃ natvā śivaṃ sākṣād brahmānandena tanyate

haṭhapradīpikājyotsnā yogamārgaprakāśikā

idānīṃtanānāṃ subodhārtham asyāḥ

suvijñāya gorakṣasiddhāntahārdam

mayā meruśāstripramukhyābhiyogāt

sphuṭaṃ kathyate 'tyantagūḍho 'pi bhāvaḥ

mumukṣujanahitārthaṃ rājayogadvārā kaivalyaphalāṃ haṭhapradīpikāṃ vidhitsuḥ paramakāruṇikaḥ svātmārāmayogīndras tatpratyūhanivṛttaye haṭhayogapravartakaśrīmadādināthanamaskāralakṣaṇaṃ maṅgalaṃ tāvad ācarati śrīādināthetyādinā. tasmai śrīādināthāya namaḥ astu ity anvayaḥ. ādiś cāsau nāthaś ca ādināthaḥ sarveśvaraḥ śiva ity arthaḥ. śrīmān ādināthaḥ śrīādināthaḥ tasmai śrīādināthāya. śrīśabda ādir yasya saḥ śrīādiḥ śrīādiś cāsau nāthaś ca śrīādināthaḥ tasmai śrīādināthāya śrīnāthāya viṣṇave iti vārthaḥ. śrīādināthāyety atra yaṇabhāvas tu api māṣaṃ maṣaṃ kuryāc chandobhaṅgaṃ tyajed girām iti chandovidāṃ sampradāyād uccāraṇasauṣṭhavāc ceti bodhyam. namaḥ prahvībhāvo 'stu. prārthanāyāṃ loṭ. tasmai. kasmai ity apekṣāyāṃ āha yeneti yena ādināthena upadiṣṭā girijāyai haṭhayogavidyā. haś ca ṭhaś ca haṭhau sūryacandrau tayor yogo haṭhayogaḥ. etena haṭhaśabdavācyayoḥ sūryacandrākhyayoḥ prāṇāpānayor aikyalakṣaṇaḥ prāṇāyāmo haṭhayoga iti haṭhayogasya lakṣaṇaṃ siddham. tathā coktaṃ gorakṣanāthena siddhasiddhāntapaddhatau

hakāraḥ kīrtitaḥ sūryaṣ ṭhakāraś candra ucyate

sūryacandramasor yogād dhaṭhayogo nigadyate

iti tatpratipādikā vidyā haṭhayogavidyā haṭhayogaśāstram iti yāvat. girijāyai ādināthakṛto haṭhavidyopadeśo mahākālayogaśāstrādau prasiddhaḥ. prakarṣeṇa unnataḥ pronnataḥ. mantrayogahaṭhayogādīnām adharabhūmīnām uttarabhūmitvād rājayogasya pronnatatvam. rājayogaś ca sarvavṛttinirodhalakṣaṇo 'samprajñātayogaḥ. tam icchor mumukṣor adhirohiṇīva adhiruhyate 'nayety adhirohiṇī niḥśreṇīva vibhrājate viśeṣeṇa bhrājate śobhate. yathā pronnatasaudham āroḍhum icchor adhirohiṇy anāyāsena saudhaprāpikā bhavati evaṃ haṭhapradīpikāpi pronnatarājayogam āroḍhum icchor anāyāsena rājayogaprāpikā bhavatīti upamālaṅkāraḥ. indravajrākhyaṃ vṛttam.
Metre: Upajāti
Readings

śrīādināthāya (cett.) ] anādināthāya (ε1), ādīśanāthāya (η1)
virājate (cett.) ] vibhrājate (β2 χ)
rājasaudham (cett.) ] rājayogam (βω η2 χ)
āroḍhum (cett.) ] ārūḍham (ε1)
rohiṇīva (cett.) ] rohiṇī ca (γ1), roha eva (βω)

More Readings
  • (ku(r)k(k)uṭāsana-):
  • -vat kṛtvā: 1, N22
  • -vat kratvā: 6
  • -bandhastho: 1, J8, L1, M1, V6, B1, B2 (in marg.), B3, Bo2, C1, C2, C3, C4 (‘madhyastho’ is also given above), C6, C8, J1, J3, J6, J13, J14, K1, Ko, N1, V2, N2, V3 (about ‘stho’), N4a, V8, N5, N8, N9, N11, V21, N13, N16, N18, N19, N20, N21, N24, N25, N26, P1, P2, P3, P4 (...sanaṃ), P7, Tue,V17, V14, R3, R5, V13, V10
  • -bandhasthe: 7, V19
  • -badhascho: a, Bo3, V28, V22
  • -baṃdhascho: 5, J11, J15, V15
  • -baddhastho: 12
  • -bandhastu: o1
  • -madhyastho: 9, J10, J12, J16(“baṃ” is given in margin), J17, N17, V4, N6, N7, N10, V20, V18, P5, P8, V12, LD1
  • -madhyasthau: 16
  • -baṃdhasthau: 23
  • -badhestu: 2
  • (unavailable/illegible): C7, J4(gudaṃ nibadhya gulphābhyāṃ)
Testimonia
Cf. Yogasārasaṅgraha, p. 54.

sadādināthāya namo ’stu tubhyaṃ

yenopadiṣṭā haṭhayogavidyā |

virājate pronnatarājayogam

āroḍhum icchor adhirohiṇīva ||

Gheraṇḍasaṃhitā 1.1

ādīśvarāya praṇamāmi tasmai

yenopadiṣṭā haṭhayogavidyā |

virājate pronnatarājayogam

āroḍhum icchor adhirohiṇīva ||

HP 1.2

प्रणम्य श्रीगुरुं नाथं स्वात्मारामेण योगिना

केवलं राजयोगाय हठविद्योपदिश्यते ॥

praṇamya śrīguruṃ nāthaṃ svātmārāmeṇa yoginā /

kevalaṃ rājayogāya haṭhavidyopadiśyate //

After bowing to the glorious guru, the Lord, the yogi Svātmārāma teaches the system of Haṭhayoga solely for [attaining] Rājayoga.
Philological Commentary

Jyotsna Commentary
एवं परमगुरुनमस्कारलक्षणं मङ्गलं कृत्वा विघ्नबाहुल्ये मङ्गलबाहुल्यस्याप्यपेक्षितत्वात्स्वगुरुनमस्कारात्मकं मङ्गलमाचरन्नस्य ग्रन्थस्य विषयप्रयोजनादीन् प्रदर्शयति प्रणम्येति. श्रीमन्तं गुरुं श्रीगुरुं नाथं श्रीगुरुनाथं स्वगुरुमिति यावत्. प्रणम्य प्रकर्षेण भक्तिपूर्वकं नत्वा स्वात्मारामेण योगिना योगो 'स्यास्तीति येन. केवलं राजयोगाय केवलं राजयोगार्थं हठविद्योपदिश्यत इत्यन्वयः. हठविद्याया राजयोग एव मुख्यं फलं न सिद्धय इति केवलपदस्याभिप्रायः. सिद्धयस्त्वानुषङ्गिक्यः. एतेन राजयोगफलसहितो हठयोगो 'स्य ग्रन्थस्य विषयः. राजयोगद्वारा üकैवल्यं चास्य फलम्. तत्कामश्चाधिकारी. ग्रन्थविषययोः प्रतिपाद्यप्रतिपादकभावः सम्बन्धः. ग्रन्थस्य कैवल्यस्य च प्रयोज्यप्रयोजकभावः सम्बन्धः. ग्रन्थाभिधेयस्य सफलयोगस्य कैवल्यस्य च साध्यसाधनभावः सम्बन्ध इत्युक्तम्.
evaṃ paramagurunamaskāralakṣaṇaṃ maṅgalaṃ kṛtvā vighnabāhulye maṅgalabāhulyasyāpy apekṣitatvāt svagurunamaskārātmakaṃ maṅgalam ācarann asya granthasya viṣayaprayojanādīn pradarśayati praṇamyeti. śrīmantaṃ guruṃ śrīguruṃ nāthaṃ śrīgurunāthaṃ svagurum iti yāvat. praṇamya prakarṣeṇa bhaktipūrvakaṃ natvā svātmārāmeṇa yoginā yogo 'syāstīti yena. kevalaṃ rājayogāya kevalaṃ rājayogārthaṃ haṭhavidyopadiśyata ity anvayaḥ. haṭhavidyāyā rājayoga eva mukhyaṃ phalaṃ na siddhaya iti kevalapadasyābhiprāyaḥ. siddhayas tv ānuṣaṅgikyaḥ. etena rājayogaphalasahito haṭhayogo 'sya granthasya viṣayaḥ. rājayogadvārā ükaivalyaṃ cāsya phalam. tatkāmaś cādhikārī. granthaviṣayayoḥ pratipādyapratipādakabhāvaḥ sambandhaḥ. granthasya kaivalyasya ca prayojyaprayojakabhāvaḥ sambandhaḥ. granthābhidheyasya saphalayogasya kaivalyasya ca sādhyasādhanabhāvaḥ sambandha ity uktam.
Readings

yoginā (cett.) ] dhīmatā (Δ ε3)
haṭhavidyo (cett.) ] haṭhayogo (η2)

HP 1.3

भ्रान्त्या बहुमतध्वान्ते राजमार्गमजानताम्

हठप्रदीपिकां धत्ते स्वात्मारामः कृपाकरः

bhrāntyā bahumatadhvānte rājamārgam ajānatām /

haṭhapradīpikāṃ dhatte svātmārāmaḥ kṛpākaraḥ //

For those who cannot find the royal highway because they are lost in the darkness of many doctrines, the compassionate Svātmārāma holds the Lamp on Haṭha.
Philological Commentary

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.

Jyotsna Commentary
ननु मन्त्रयोगसगुणध्याननिर्गुणध्यानमुद्रादिभिरेव राजयोगसिद्धौ किं हठविद्योपदेशेनेत्य् आशङ्क्य व्युत्थितचित्तानां मन्त्रयोगादिभी राजयोगासिद्धेर्हठयोगादेव राजयोगसिद्धिं वदन् ग्रन्थं प्रतिजानीते भ्रान्त्येति. मन्त्रयोगादिबहुमतरूपे ध्वान्ते गाढान्धकारे या भ्रान्तिर्भ्रमस् तया. तैस्तैरुपायै राजयोगार्थं प्रवृत्तस्य तत्र तत्र तदलाभात्. वक्ष्यति च हठं विना राजयोगः इत्यादिना. तथा राजयोगमजानतां न जानन्तीत्यजानन्तः तेषामजानतां पुंसां राजयोगज्ञानायेति शेषः. करोतीति करः कृपायाः करः कृपाकरः कृपाया आकर इति वा तादृशः. अनेन हठप्रदीपिकाकरणे अज्ञानुकम्पैव हेतुरित्युक्तम्. स्वात्मन्यारमते इति स्वात्मारामः. हठस्य हठयोगस्य प्रदीपिकेव प्रकाशकत्वात् हठप्रदीपिका ताम्. अथवा हठ एव प्रदीपिका हठप्रदीपिक राजयोगप्रकाशकत्वात्तां धत्ते विधत्ते करोतीति यावत्. स्वात्माराम इत्यनेन ज्ञानस्य सप्तमभूमिकां प्राप्तो ब्रह्मविद्वरिष्ठ इत्युक्तम्. तथा च श्रुतिः आत्मक्रीड आत्मरतिः क्रियावानेष ब्रह्मविदां वरिष्ठः इति. सप्तभूमयश्चोक्ता योगवासिष्ठे

ज्ञानभूमिः शुभेच्छाख्या प्रथमा समुदाहृता

विचारणा द्वितीया स्यात्तृतीया तनुमानसा

सत्त्वापत्तिश्चतुर्थी स्यात्ततो 'संसक्तिनामिका

परार्थाभाविनी षष्ठी सप्तमी तुर्यगा स्मृता इति

अस्यार्थः शुभेच्छा इत्याख्या यस्याः सा शुभेच्छाख्या विवेकवैराग्ययुता शमादिपूर्विका तीव्रमुमुक्षा प्रथमा ज्ञानस्य भूमिः भूमिका उदाहृता कथिता योगिभिरिति शेषः. विचारणा श्रवणमननात्मिका द्वितीया ज्ञानभूमिः स्यात्. अनेकार्थग्राहकं मनो यदानेकार्थान्परित्यज्य सदेकार्थवृत्तिप्रवाहवद्भवति तदा तनुमानसं यस्यां सा तनुमानसा निदिध्यासनरूपा तृतीया ज्ञानभूमिः स्यादिति शेषः. इमास्तिस्रः साधनभूमिकाः. आसु भूमिषु साधक इत्युच्यते. तिसृभिर्भूमिकाभिः शुद्धसत्त्वे 'न्तःकरणे 'हं ब्रह्मास्मीत्याकारिका अपरोक्षवृत्तिरूपा सत्त्वापत्तिनामिका चतुर्थी ज्ञानभूमिः स्यात्. चतुर्थीयं फलभूमिः. अस्यां योगी ब्रह्मविदित्युच्यते. इयं सम्प्रज्ञातयोगभूमिका. वक्ष्यमाणास्तिस्रो 'सम्प्रज्ञातयोगभूमयः. सत्त्वापत्तेरनन्तरा सत्त्वापत्तिसंज्ञिकायां भूमावुपस्थितासु सिद्धिषु असंसक्तस्यासंसक्तिनामिका पञ्चमी ज्ञानभूमिः स्यात्. अस्यां योगी स्वयमेव व्युत्तिष्ठते. एतां भूमिं प्राप्तो ब्रह्मविद्वर इत्युच्यते. परब्रह्मातिरिक्तमर्थं न भावयति यस्यां सा परार्थाभाविनी षष्ठी ज्ञानभूमिः स्यात्. अस्यां योगी परप्रबोधित एव व्युत्थितो भवति. एतां प्राप्तो ब्रह्मविद्वरीयानित्य् उच्यते. तुर्यगा नाम सप्तमी भूमिः स्मृता. अस्यां योगी स्वतः परतो वा न व्युत्थानं प्राप्नोति. एतां प्राप्तो ब्रह्मविद्वरिष्ठ इत्युच्यते. तत्र प्रमाणभूता श्रुतिरत्रैवोक्ता पूर्वम्. अयमेव जीवन्मुक्त इत्युच्यते स एवात्र स्वात्मारामपदेनोक्त इत्यलं बहूक्तेन.
nanu mantrayogasaguṇadhyānanirguṇadhyānamudrādibhir eva rājayogasiddhau kiṃ haṭhavidyopadeśenety āśaṅkya vyutthitacittānāṃ mantrayogādibhī rājayogāsiddher haṭhayogād eva rājayogasiddhiṃ vadan granthaṃ pratijānīte bhrāntyeti. mantrayogādibahumatarūpe dhvānte gāḍhāndhakāre yā bhrāntir bhramas tayā. tais tair upāyai rājayogārthaṃ pravṛttasya tatra tatra tadalābhāt. vakṣyati ca haṭhaṃ vinā rājayogaḥ ityādinā. tathā rājayogam ajānatāṃ na jānantīty ajānantaḥ teṣām ajānatāṃ puṃsāṃ rājayogajñānāyeti śeṣaḥ. karotīti karaḥ kṛpāyāḥ karaḥ kṛpākaraḥ kṛpāyā ākara iti vā tādṛśaḥ. anena haṭhapradīpikākaraṇe ajñānukampaiva hetur ity uktam. svātmany āramate iti svātmārāmaḥ. haṭhasya haṭhayogasya pradīpikeva prakāśakatvāt haṭhapradīpikā tām. athavā haṭha eva pradīpikā haṭhapradīpika rājayogaprakāśakatvāt tāṃ dhatte vidhatte karotīti yāvat. svātmārāma ity anena jñānasya saptamabhūmikāṃ prāpto brahmavidvariṣṭha ity uktam. tathā ca śrutiḥ ātmakrīḍa ātmaratiḥ kriyāvān eṣa brahmavidāṃ variṣṭhaḥ iti. saptabhūmayaś coktā yogavāsiṣṭhe

jñānabhūmiḥ śubhecchākhyā prathamā samudāhṛtā

vicāraṇā dvitīyā syāt tṛtīyā tanumānasā

sattvāpattiś caturthī syāt tato 'saṃsaktināmikā

parārthābhāvinī ṣaṣṭhī saptamī turyagā smṛtā iti

asyārthaḥ śubhecchā ity ākhyā yasyāḥ sā śubhecchākhyā vivekavairāgyayutā śamādipūrvikā tīvramumukṣā prathamā jñānasya bhūmiḥ bhūmikā udāhṛtā kathitā yogibhir iti śeṣaḥ. vicāraṇā śravaṇamananātmikā dvitīyā jñānabhūmiḥ syāt. anekārthagrāhakaṃ mano yadānekārthān parityajya sadekārthavṛttipravāhavad bhavati tadā tanumānasaṃ yasyāṃ sā tanumānasā nididhyāsanarūpā tṛtīyā jñānabhūmiḥ syād iti śeṣaḥ. imās tisraḥ sādhanabhūmikāḥ. āsu bhūmiṣu sādhaka ity ucyate. tisṛbhir bhūmikābhiḥ śuddhasattve 'ntaḥkaraṇe 'haṃ brahmāsmīty ākārikā aparokṣavṛttirūpā sattvāpattināmikā caturthī jñānabhūmiḥ syāt. caturthīyaṃ phalabhūmiḥ. asyāṃ yogī brahmavid ity ucyate. iyaṃ samprajñātayogabhūmikā. vakṣyamāṇās tisro 'samprajñātayogabhūmayaḥ. sattvāpatter anantarā sattvāpattisaṃjñikāyāṃ bhūmāv upasthitāsu siddhiṣu asaṃsaktasyāsaṃsaktināmikā pañcamī jñānabhūmiḥ syāt. asyāṃ yogī svayam eva vyuttiṣṭhate. etāṃ bhūmiṃ prāpto brahmavidvara ity ucyate. parabrahmātiriktam arthaṃ na bhāvayati yasyāṃ sā parārthābhāvinī ṣaṣṭhī jñānabhūmiḥ syāt. asyāṃ yogī paraprabodhita eva vyutthito bhavati. etāṃ prāpto brahmavidvarīyān ity ucyate. turyagā nāma saptamī bhūmiḥ smṛtā. asyāṃ yogī svataḥ parato vā na vyutthānaṃ prāpnoti. etāṃ prāpto brahmavidvariṣṭha ity ucyate. tatra pramāṇabhūtā śrutir atraivoktā pūrvam. ayam eva jīvanmukta ity ucyate sa evātra svātmārāmapadenokta ity alaṃ bahūktena.
Readings

bhrāntyā (α2 β2 γ1 ε3 η1 η2 χ) ] bhrāntvā (βω Δ), bhrāntā (α1 ε1)
matadhvānte (cett.) ] matadhvāntai (β2 γ1), mataṃ bhrāntaṃ (η1)
mārgam (α1 γ1) ] yogam (cett.)
ajānatām (cett.) ] ajānataḥ (Δ ε3)
dhatte (cett.) ] datte (β2)
svātmārāmaḥ (cett.) ] svātmārāma (βω), svātmārame (γ1)
kṛpākaraḥ (α1 β2 γ1 ε1 ε3 η1 χ) ] kṛpāparaḥ (Δ), prakāśyate (βω η2)

Testimonia
Haṭharatnāvalī 1.4

bhrāntyā bahumatadhvānte rājayogam ajānatām |

kevalaṃ rājayogāya haṭhavidyopadiśyate ||

rājayogam ] rājamārgam P,T,t1

HP 1.4

हठविद्यां हि मत्स्येन्द्रगोरक्षाद्या विजानते

स्वात्मारामोऽथवा योगी जानीते तत्प्रसादतः ॥

haṭhavidyāṃ hi matsyendragorakṣādyā vijānate /

svātmārāmo’thavā yogī jānīte tatprasādataḥ //

For, Matsyendra, Gorakṣa, and other [perfected yogis] discovered the science of Haṭha, and the yogi Svātmārāma knows it through their favour.
Philological Commentary

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.

Jyotsna Commentary

(1.4)

महत्सेवितत्वाद्धठविद्यां प्रशंसन्स्वस्यापि महत्सकाशाद्धठविद्यालाभाद्गौरवं द्योतयति हठविद्यां हीति. हीति प्रसिद्धम्. मत्स्येन्द्रश्च गोरक्षश्च तौ आद्यौ येषां ते मत्स्येन्द्रगोरक्षाद्याः आद्यशब्देन जालन्धरनाथभर्तृहरिगोपीचन्दप्रभ्र्तयो ग्राह्याः. ते हठविद्यां हठयोगविद्यां विजानते विशेषेण साधनलक्षणभेदफलैर्जानन्तीत्यर्थः. स्वात्मारामः स्वात्मारामनामा. अथवाशब्दः समुच्चये. योगी योगवान्तत्प्रसादतः गोरक्षप्रसादाज् जानीत इत्यन्वयः. परममहता ब्रह्मणापीयं विद्या सेवितेत्यत्र योगियाज्ञवल्क्यस्मृतिः

हिरण्यगर्भो योगस्य वक्ता नान्यः पुरातनः

वक्तृत्वं च मानसव्यापारपूर्वकं भवतीति मानसो व्यापारो 'र्थादागमः. तथा च श्रुतिः यन्मनसा ध्यायति तद्वाचा वदति इति. भगवतेयं विद्या भागवतानुद्धवादीन्प्रत्युक्ता. शिवस्तु योगी प्रसिद्ध एव. एवं च सर्वोत्तमैर् ब्रह्मविष्णुशिवैः सेवितेयं विद्या. न च ब्रह्मसूत्रकृता व्यासेन योगो निराकृत इति शङ्कनीयम्. प्रकृतिस्वातन्त्र्यचिद्भेदांशमात्रस्य निराकरणात्न तु भावनाविशेषरूपयोगस्य. भावनायाश्च सर्वसंमतत्वात्तां विना सुखस्याप्य् असम्भवात्. तथोक्तं भगवद्गीतासु इति

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना

न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्

नारायणतीर्थैरप्युक्तम्

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

इति भगवदुक्तेः. किं बहुना जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते इति वदता भगवता योगजिज्ञासोरप्यौत्कृष्ट्यं वर्णितं किमुत योगिनः. नारदादिभक्तश्रेष्ठैर् याज्ञवल्क्यादिज्ञानिमुख्यैश्चास्याः सेवनाद्भक्तज्ञानिनामप्यविरुद्धेत्युपरम्यते.

(1.4)

mahatsevitatvād dhaṭhavidyāṃ praśaṃsan svasyāpi mahatsakāśād dhaṭhavidyālābhād gauravaṃ dyotayati haṭhavidyāṃ hīti. hīti prasiddham. matsyendraś ca gorakṣaś ca tau ādyau yeṣāṃ te matsyendragorakṣādyāḥ ādyaśabdena jālandharanāthabhartṛharigopīcandaprabhrtayo grāhyāḥ. te haṭhavidyāṃ haṭhayogavidyāṃ vijānate viśeṣeṇa sādhanalakṣaṇabhedaphalair jānantīty arthaḥ. svātmārāmaḥ svātmārāmanāmā. athavāśabdaḥ samuccaye. yogī yogavān tatprasādataḥ gorakṣaprasādāj jānīta ity anvayaḥ. paramamahatā brahmaṇāpīyaṃ vidyā sevitety atra yogiyājñavalkyasmṛtiḥ

hiraṇyagarbho yogasya vaktā nānyaḥ purātanaḥ

vaktṛtvaṃ ca mānasavyāpārapūrvakaṃ bhavatīti mānaso vyāpāro 'rthād āgamaḥ. tathā ca śrutiḥ yan manasā dhyāyati tad vācā vadati iti. bhagavateyaṃ vidyā bhāgavatān uddhavādīn praty uktā. śivas tu yogī prasiddha eva. evaṃ ca sarvottamair brahmaviṣṇuśivaiḥ seviteyaṃ vidyā. na ca brahmasūtrakṛtā vyāsena yogo nirākṛta iti śaṅkanīyam. prakṛtisvātantryacidbhedāṃśamātrasya nirākaraṇāt na tu bhāvanāviśeṣarūpayogasya. bhāvanāyāś ca sarvasaṃmatatvāt tāṃ vinā sukhasyāpy asambhavāt. tathoktaṃ bhagavadgītāsu iti

nāsti buddhir ayuktasya na cāyuktasya bhāvanā

na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham

nārāyaṇatīrthair apy uktam

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

iti bhagavadukteḥ. kiṃ bahunā jijñāsur api yogasya śabdabrahmātivartate iti vadatā bhagavatā yogajijñāsor apy autkṛṣṭyaṃ varṇitaṃ kim uta yoginaḥ. nāradādibhaktaśreṣṭhair yājñavalkyādijñānimukhyaiś cāsyāḥ sevanād bhaktajñāninām apy aviruddhety uparamyate.
Readings

vidyāṃ hi (cett.) ] vidyā hi (γ1 η1), vidyo hi (α1)
matsyendra (cett.) ] tachaṃdra (γ1)
vijānate (cett.) ] virājate (α1)
svātmārāmo (cett.) ] ātmārāmo (δ1 ε1)
’thavā (cett.) ] yathā (δ3), mahā (ε1)
jānīte (cett.) ] jānaṃte (βω)

Testimonia
Haṭharatnāvalī 1.3

haṭhavidyāṃ hi gorakṣamatsyendrādyā vijānate |

ātmārāmo ’pi jānīte śrīnivāsas tathā svayam ||

HP 1.5

श्रीआदिनाथमत्स्येन्द्रशाबरानन्दभैरवाः ।

चौरङ्गीमीनगोरक्षविरूपाक्षबिलेशयाः

śrīādināthamatsyendraśābarānandabhairavāḥ /

cauraṅgīmīnagorakṣavirūpākṣabileśayāḥ //

The glorious Ādinātha, Matsyendra, Śābara, Ānandabhairava, Cauraṅgī, Mīna, Gorakṣa, Virūpākṣa, Bileśaya,
Philological Commentary

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.

Jyotsna Commentary
हठयोगे प्रवृत्तिं जनयितुं हठविद्यया प्राप्तैश्वर्यान्सिद्धानाह श्रीआदिनाथेत्यादिना. आदिनाथः शिवः सर्वेषां नाथानां प्रथमो नाथः. ततो नाथसम्प्रदायः प्रवृत्त इति नाथसम्प्रदायिनो वदन्ति. मत्स्येन्द्राख्यश्चादिनाथशिष्यः. अत्रैवं किंवदन्ती. कदाचिदादिनाथः कस्मिंश्चिद्द्वीपे स्थितः तत्र विजनमिति मत्वा गिरिजायै योगमुपदिष्टवान्. तीरसमीपनीरस्थः कश्चन मत्स्यस्तं योगोपदेशं श्रुत्वा एकाग्रचित्तो निश्चलकायो 'वतस्थे. तं तादृशं दृष्ट्वानेन योगः श्रुतः इति तं मत्वा कृपालुरादिनाथो जलेन प्रोक्षितवान्. स च प्रोक्षणमात्राद् दिव्यकायो मत्स्येन्द्रः सिद्धो 'भूत्. तमेव मत्स्येन्द्रनाथ इति वदन्ति. शाबरनामा कश्चित्सिद्धः. आनन्दभैरवनामान्यः. एतेषामितरेतरद्वन्द्वः. छिन्नहस्तपादं पुरुषं हिन्दुस्थानभाषायां चौरङ्गीति वदन्ति. कदाचिदादिनाथाल्लब्धयोगस्य भुवं पर्यटतो मत्स्येन्द्रनाथस्य कृपावलोकनमात्रात्कुत्रचिदरण्ये स्थितश्चौरङ्ग्यङ्कुरितहस्तपादो बभूव. स च तत्कृपया सञ्जातहस्तपादो 'हमिति मत्वा तत्पादयोः प्रणिपत्य ममानुग्रहं कुर्विति प्रार्थितवान्. मत्स्येन्द्रो 'पि तमनुगृहीतवान्. तस्यानुग्रहाच्चौरङ्गीति प्रसिद्धः सिद्धः सो 'भूत्. मीनो मीननाथः गोरक्षो गोरक्षनाथः विरूपाक्षनामा बिलेशयनामा च. चौरङ्गीप्रभृतीनां द्वन्द्वसमासः.
haṭhayoge pravṛttiṃ janayituṃ haṭhavidyayā prāptaiśvaryān siddhān āha śrīādināthetyādinā. ādināthaḥ śivaḥ sarveṣāṃ nāthānāṃ prathamo nāthaḥ. tato nāthasampradāyaḥ pravṛtta iti nāthasampradāyino vadanti. matsyendrākhyaś cādināthaśiṣyaḥ. atraivaṃ kiṃvadantī. kadācid ādināthaḥ kasmiṃścid dvīpe sthitaḥ tatra vijanam iti matvā girijāyai yogam upadiṣṭavān. tīrasamīpanīrasthaḥ kaścana matsyas taṃ yogopadeśaṃ śrutvā ekāgracitto niścalakāyo 'vatasthe. taṃ tādṛśaṃ dṛṣṭvānena yogaḥ śrutaḥ iti taṃ matvā kṛpālur ādinātho jalena prokṣitavān. sa ca prokṣaṇamātrād divyakāyo matsyendraḥ siddho 'bhūt. tam eva matsyendranātha iti vadanti. śābaranāmā kaścit siddhaḥ. ānandabhairavanāmānyaḥ. eteṣām itaretaradvandvaḥ. chinnahastapādaṃ puruṣaṃ hindusthānabhāṣāyāṃ cauraṅgīti vadanti. kadācid ādināthāl labdhayogasya bhuvaṃ paryaṭato matsyendranāthasya kṛpāvalokanamātrāt kutracid araṇye sthitaś cauraṅgy aṅkuritahastapādo babhūva. sa ca tatkṛpayā sañjātahastapādo 'ham iti matvā tatpādayoḥ praṇipatya mamānugrahaṃ kurv iti prārthitavān. matsyendro 'pi tam anugṛhītavān. tasyānugrahāc cauraṅgīti prasiddhaḥ siddhaḥ so 'bhūt. mīno mīnanāthaḥ gorakṣo gorakṣanāthaḥ virūpākṣanāmā bileśayanāmā ca. cauraṅgīprabhṛtīnāṃ dvandvasamāsaḥ.
Readings

śrīādinātha (cett.) ] ādināthādi (η1 η2)
śābarā (α1 β2 γ1 η2 χ) ] śabarā (η1), śāradā (Δ), śāgarā (βω), sāgarā (ε1 ε3)
cauraṅgī (cett.) ] coraṃgī (ε1)
mīna (cett.) ] mena (ε1), ṣīna (δ1)
virūpākṣa (cett.) ] virūpākṣaḥ (α1 δ1), virūpākhya (δ3)
bileśayāḥ (cett.) ] savālikaḥ (α1 α2 δ1)

Testimonia
Haṭharatnāvalī 1.80

śrīādināthamatsyendraśābarānandabhairavāḥ |

śāraṅgīmīnagorakṣavirūpākṣabileśayāḥ ||

HP 1.6

मन्थानभैरवो योगी सिद्धबुद्धश्च कन्थडिः

गोरण्टकः सुरानन्दः सिद्धपादश्च चर्पटिः*

manthānabhairavo yogī siddhabuddhaś ca kanthaḍiḥ /

goraṇṭakaḥ surānandaḥ siddhapādaś ca carpaṭiḥ // *

Manthānabhairava, Siddhabuddha, and Kanthaḍi, Goraṇṭaka, Surānanda, Siddhapāda and Carpaṭi,
Philological Commentary

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.

Jyotsna Commentary
मन्थान इति. मन्थानः भैरवः. योगीति मन्थानप्रभृतीनां सर्वेषां विशेषणम्.
manthāna iti. manthānaḥ bhairavaḥ. yogīti manthānaprabhṛtīnāṃ sarveṣāṃ viśeṣaṇam.
Readings

cd omitted in δ1
manthāna (cett.) ] manthāno (χ)
bhairavo (cett.) ] bhairavā (γ1)
siddha (cett.) ] siddhir (χ), śuddha (β2 η2), suddha (η1)
buddhaś ca (cett.) ] buddhiś ca (α1 β2 βω), pādaś ca (δ3)
kanthaḍiḥ (Δ χ) ] kanthaḍī (α2 β2 βω ε3), kanthaḍīḥ (γ1), kanthaliḥ (ε1), kanthalī (α1 η1), kandalī (η2)
goraṇṭakaḥ (em.) ] goraṃṭaka (α1 α2), koraṇṭakaḥ (β2 γ1 ε1 χ), koraṃḍakaḥ (ε3), pauraṇṭakaḥ (βω δ3 η1 η2), om. (δ1)
surānandaḥ (cett.) ] surānanda (βω), kṣurānaṃda (α1), om. (δ1)
siddhapādaś ca (cett.) ] śrīpādaś caiva (ε3), om. (δ1)
carpaṭiḥ (γ1 ε3 η2 χ) ] carpaṭi (α1 βω), carpaṭī (β2 δ3 η1), karpaṭiḥ (ε1), om. (δ1)

Testimonia
Haṭharatnāvalī 1.81

manthānabhairavo yogī siddhabuddhaś ca kandalī |

korandakaḥ surānandaḥ siddhipādaś ca carpaṭī ||

korandakaḥ ] gonandaka P,T,J,n1,n4

Caturbhuja Misra’s Mugdhāvabodhinī (1.7.8) on the Rasahṛdayatantra

manthānabhairavo yogī siddhabuddhaś ca kanthaḍī |

koraṇṭakaḥ surānandaḥ siddhapādaś ca carpaṭī ||

HP 1.7

काणेरी पूज्यपादश्च नित्यनाथो निरञ्जनः ।

कपाली बिन्दुनाथश्च काकचण्डीश्वराह्वयः

kāṇerī pūjyapādaś ca nityanātho nirañjanaḥ /

kapālī bindunāthaś ca kākacaṇḍīśvarāhvayaḥ //

Kāṇerī, Pūjyapāda, Nityanātha, Nirañjana, Kapālī, Bindunātha, and the one named Kākacaṇḍīśvara.
Philological Commentary

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.

Jyotsna Commentary
कानेरीति. काकचण्डीश्वर इत्याह्वयो नाम यस्य स तथा. अन्ये स्पष्टाः.
kānerīti. kākacaṇḍīśvara ity āhvayo nāma yasya sa tathā. anye spaṣṭāḥ.
Readings

kāṇerī (em.) ] kaṇerī (α2 β2 γ1 η1), kaṇeri (α1), kaṇeriḥ (ε1), kāṇeriḥ (ε3), kānerī (βω η2 χ), kariṇī (δ1), karaṇī (δ3)
pūjya (cett.) ] pūrya (η1), pūrva (ε1 η2)
nityanātho (cett.) ] dhvaninātho (η2), bilvanātho (Δ)
kapālī (cett.) ] kapāsī (δ3)
caṇḍīśvarāhvayaḥ (β2 γ1 ε1 ε3 η1 χ) ] caṇḍīśvarādayaḥ (βω Δ η2), caṃḍīśvaro gayaḥ (α1 α2 α3)

Testimonia
Haṭharatnāvalī 1.82

karoṭiḥ pūjyapādaś ca nityanātho nirañjanaḥ |

kapālī bindunāthaś ca kākacaṇḍīśvarāhvayaḥ ||

Caturbhuja Misra’s Mugdhāvabodhinī on the Rasahṛdayatantra

kaṇerī pūjyapādaś ca nityanātho nirañjanaḥ |

kapālī bindunāthaś ca kākacaṇḍīśvaro gajaḥ |

HP 1.8

अल्लमप्रभुदेवश्च घोडाचोली टिण्टिणी

भालुकी नागबोधश्च खण्डकापालिकस्तथा ॥

allamaprabhudevaś ca ghoḍācolī ca ṭiṇṭiṇī /

bhālukī nāgabodhaś ca khaṇḍakāpālikas tathā //

Allamaprabhudeva, Ghoḍācolī, Ṭiṇṭiṇī, Bhālukī and Nāgabodha and Khaṇḍakāpālika.
Philological Commentary

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.

Jyotsna Commentary

अल्लम इति. तथाशब्दः समुच्चये.

allama iti. tathāśabdaḥ samuccaye.
Readings

allama (α3) ] alama (α1), allamaḥ (βω ε1 η1 η2 χ), allumaḥ (α2), allasaḥ (γ1), alasaḥ (β2), amelleḥ (ε3), sukṣamaḥ (Δ)
ghoḍācolī (α2 βω ε3 χ) ] ghoḍācūlī (α3 γ1), ghoḍāculī (α1), goḍācūlī (β2), ghoṭācolī (Δ), ghorācolī (η1 η2), _ gacolī (ε1)
ca (cett.) ] sa (δ1), gha (δ3)
ṭiṇṭiṇī (η1 η2) ] ṭiṃṭiṇiḥ (α1 χ), ṭiṃṭiniḥ (δ1), tīṭiṇiḥ (γ1), ṭiṃṭaṇī (β2), ṭimbhiṇiḥ (δ3), ṭīṃcaṇī (α2), ciṃciṇī (βω), ciṃciṇīḥ (ε3), caṃcaṇiḥ (ε1)
bhālukī (β2 η1 η2) ] bhāluki (α1), bhānukin (γ1), bhānukī (χ), tālukī (α2), vālukir (Δ), vāsukir (βω ε1), vāsukīr (ε3), vāsuki (α3)
nāgabodhaś ca (α3 βω γ1 δ3 η1 η2) ] nāgabodhiś ca (β1 ε1 ε3), nāgarodhaś ca (δ1), nāgadevaś ca (β2), namioḍḍīśa (α1), nāma tuṃḍīśa (α2), nāradevaś ca (χ)
khaṇḍa (α3 β2 βω η2) ] khaṇḍaḥ (ε3 χ), khaṃḍaṃ (γ1 η1), kaṃṭhaḥ (ε1), caṇḍa (δ3), caṃḍī (δ1), siddhaḥ (α1 α2)

Testimonia
Haṭharatnāvalī 1.83

allamaḥ prabhudevaś ca naiṭacūṭiś ca ṭiṇṭiṇiḥ |

bhālukir nāgabodhaś ca khaṇḍakāpālikas tathā ||

allamaḥ prabhudevaś ] allamaprabhudevaś P,T,t1

Caturbhuja Misra’s Mugdhāvabodhinī on the Rasahṛdayatantra

āllamaḥ prabhudevaś ca ghoḍācolī ca ṭhiṇṭhinī |

bhālukir nāgadevaś ca khaṇḍī kāpālikas tathā ||

HP 1.9

इत्यादयो महासिद्धा हठयोगप्रभावतः

खण्डयित्वा कालदण्डं ब्रह्माण्डेषु चरन्ति ते ॥

ityādayo mahāsiddhā haṭhayogaprabhāvataḥ /

khaṇḍayitvā kāladaṇḍaṃ brahmāṇḍeṣu caranti te //

These and other great adepts used the power of hathayoga to smash the rod of death and [so] are roaming the worlds.
Philological Commentary

The reference to brahmāṇḍa (‘the world’) implies liberation-in-life (jīvanmukti) and physical immortality.

Jyotsna Commentary
इति पूर्वोक्ता आदयो येषां ते तथा. आदिशब्देन तारानाथादयो ग्राह्याः. महान्तश्च ते सिद्धाश्च अप्रतिहतैश्वर्या इत्यर्थः. हठयोगस्य प्रभावात्सामर्थ्यादिति हठयोगप्रभावतः. पञ्चम्यास्तसिल्. कालो मृत्युस्तस्य दण्डनं दण्डः देहप्राणवियोगानुकूलो व्यापारः तं खण्डयित्वा छित्त्वा मृत्युं जित्वेत्यर्थः. ब्रह्माण्डे ब्रह्माण्डमध्ये विचरन्ति विशेषेणाव्याहतगत्या चरन्तीत्यर्थः. तदुक्तं भागवते

योगेश्वराणां गतिमाहुरन्तर्

बहिस्त्रिलोक्याः पवनान्तरात्मनामिति.

iti pūrvoktā ādayo yeṣāṃ te tathā. ādiśabdena tārānāthādayo grāhyāḥ. mahāntaś ca te siddhāś ca apratihataiśvaryā ity arthaḥ. haṭhayogasya prabhāvāt sāmarthyād iti haṭhayogaprabhāvataḥ. pañcamyās tasil. kālo mṛtyus tasya daṇḍanaṃ daṇḍaḥ dehaprāṇaviyogānukūlo vyāpāraḥ taṃ khaṇḍayitvā chittvā mṛtyuṃ jitvety arthaḥ. brahmāṇḍe brahmāṇḍamadhye vicaranti viśeṣeṇāvyāhatagatyā carantīty arthaḥ. tad uktaṃ bhāgavate

yogeśvarāṇāṃ gatim āhur antar

bahistrilokyāḥ pavanāntarātmanām iti.

Metre: Anuṣṭubh (c: ra-vipulā)
Readings

prabhāvataḥ (cett.) ] prasādataḥ (β2 βω γ1)
khaṇḍayitvā (cett.) ] khaṃḍaïtvā (δ1)
brahmāṇḍeṣu (α1 α2 β1 δ1 ε3) ] brahmāṇḍe tu (βω), brahmāṇḍe vi° (α3 β2 γ1 δ3 η1 η2 χ), brahmāṇḍaṃ vi° (ε1)

Testimonia
Haṭharatnāvalī 1.84

ityādayo mahāsiddhāḥ haṭhayogaprasādataḥ |

khaṇḍayitvā kāladaṇḍaṃ brahmāṇḍe vicaranti te ||

Caturbhuja Misra’s Mugdhāvabodhinī on the Rasahṛdayatantra

ityādayo mahāsiddhā rasabhogaprasādataḥ |

khaṇḍayitvā kāladaṇḍaṃ trilokyāṃ vicaranti te |

Haṭhatattvakaumudī 17.24

ūrdhvaṃretaḥprabhāvena sanakādyā maharṣayaḥ |

khaṇḍayitvā kāladaṇḍaṃ yathecchaṃ viharanti te || 24 ||

HP 1.10

संसारतापतप्तानां समाश्रयमठो हठः

अशेषयोगजगतामाधारकमठो हठः

saṃsāratāpataptānāṃ samāśrayamaṭho haṭhaḥ /

aśeṣayogajagatām ādhārakamaṭho haṭhaḥ //

Haṭha is a hut of refuge for those who are burnt by the scorching torment of transmigration. Haṭha is the tortoise that supports the worlds of all yogas.
Philological Commentary

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.

Jyotsna Commentary
हठस्याशेषतापनाशकत्वमशेषयोगसाधकत्वं च मठकमठरूपकेणाह अशेषेति. अशेषाः आध्यात्मिकाधिभौतिकाधिदैविकभेदेन त्रिविधाः. तत्राध्यात्मिकं द्विविधम्शारीरं मानसं च. तत्र शारीरं दुःखं व्याधिजं मानसं दुःखं कामादिजम्. आधिभौतिकं व्याघ्रसर्पादिजनितम्. आधिदैविकं ग्रहादिजनितम्. ते च ते तापाश्च तैस्तप्तानां सन्तप्तानां पुंसां हठो हठयोगः. सम्यगाश्रीयत इति समाश्रयः आश्रयभूतो मठः मठ एव. तथा हठः अशेषयोगयुक्तानां अशेषयोगयुक्ताः मन्त्रयोगकर्मयोगादियुक्तास्तेषामाधारभूतः कमठः. एवं त्रिविधतापतप्तानां पुंसामाश्रयो हठः. यथा च विश्वाधारः कमठ एवं निखिलयोगिनामाधारो हठ इत्यर्थः.
haṭhasyāśeṣatāpanāśakatvam aśeṣayogasādhakatvaṃ ca maṭhakamaṭharūpakeṇāha aśeṣeti. aśeṣāḥ ādhyātmikādhibhautikādhidaivikabhedena trividhāḥ. tatrādhyātmikaṃ dvividham śārīraṃ mānasaṃ ca. tatra śārīraṃ duḥkhaṃ vyādhijaṃ mānasaṃ duḥkhaṃ kāmādijam. ādhibhautikaṃ vyāghrasarpādijanitam. ādhidaivikaṃ grahādijanitam. te ca te tāpāś ca tais taptānāṃ santaptānāṃ puṃsāṃ haṭho haṭhayogaḥ. samyag āśrīyata iti samāśrayaḥ āśrayabhūto maṭhaḥ maṭha eva. tathā haṭhaḥ aśeṣayogayuktānāṃ aśeṣayogayuktāḥ mantrayogakarmayogādiyuktās teṣām ādhārabhūtaḥ kamaṭhaḥ. evaṃ trividhatāpataptānāṃ puṃsām āśrayo haṭhaḥ. yathā ca viśvādhāraḥ kamaṭha evaṃ nikhilayoginām ādhāro haṭha ity arthaḥ.
Metre: Anuṣṭubh (c: na-vipulā)
Readings

cd omitted in Α
saṃsāratāpa (cett.) ] saṃsārāśrama (βω), saṃsāraśrama (η2), aśeṣatāpa (β2 χ)
samāśraya (α2 β2 γ1 Δ ε1 ε3 χ) ] samāśrayo (η1), āśrayo’yaṃ (βω η2), samagrapra° (α1)
maṭho haṭhaḥ (β2 γ1 δ3 ε1 χ) ] mato haṭhaḥ (δ1), maho haṭhaḥ (α2), mahāmaṭhaḥ (ε3), haṭho maṭhaḥ (η1), haṭho mataḥ (βω η2), °thamo haṭhaḥ (α1)
aśeṣa (cett.) ] samasta (ε1), om. (Α)
jagatām (γ1 Δ ε1 ε3 η2) ] jagatīm (η1), yuktānām (β2 βω χ), om. (Α)
ādhāra (β2 γ1 ε1 ε3 η1 χ) ] ādhāraḥ (βω Δ η2), om. (Α)
kamaṭho haṭhaḥ (cett.) ] kahaṭho maṭhaḥ (η1), om. (Α)

Testimonia
Yogasārasaṅgraha, p. 53.

saṃsāratāpataptānāṃ samāśrayahaṭho haṭhaḥ |

aśeṣayogajagatām ādhārakamaṭho haṭhaḥ ||

HP 1.11

हठविद्या परं गोप्या योगिनां सिद्धिमिच्छताम्

भवेद्वीर्यवती गुप्ता निर्वीर्या तु प्रकाशिता ॥

haṭhavidyā paraṃ gopyā yogināṃ siddhim icchatām /

bhaved vīryavatī guptā nirvīryā tu prakāśitā //

The science of Haṭha should be kept completely secret by yogis who want success. It becomes potent when kept secret but impotent when revealed.
Philological Commentary

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.

Jyotsna Commentary
अथाखिलविद्यापेक्षया हठविद्याया अतिगोप्यत्वमाह हठविद्येति. सिद्धिमणिमाद्यैश्वर्यमिच्छता. यद्वा सिद्धिं कैवल्यसिद्धिमिच्छता वाञ्छता योगिना हठविद्या हठयोगविद्या परमत्यन्तं गोप्या गोपनीया गोपनारहास्तीति. तत्र हेतुमाह यतो गुप्ता हठविद्या वीर्यवती भवेतप्रतिहतैश्वर्यजननसमर्था स्यात्. कैवल्यजननसमर्था कैवल्यसिद्धिजननसमर्था वा स्यात्. प्रकाशिता प्रसिद्धिं गमिता तु निर्वीर्या. दीर्घकालसेवितापि अप्रतिहतैश्वर्यजननासमर्था कैवल्यसिद्धिजननासमर्था वा स्यात्. अथ योगाधिकारी

जिताक्षाय शान्ताय सक्ताय मुक्तौ

विहीनाय दोषैरसक्ताय भुक्तौ

अहीनाय दोषेतरैरुक्तकर्त्रे

प्रदेयो न देयो हठश्चेतरस्मै

याज्ञवल्क्यः

विध्युक्तकर्मसंयुक्तः कामसङ्कल्पवर्जितः

यमैश्च नियमैर्युक्तः सर्वसङ्गविवर्जितः

कृतविद्यो जितक्रोधः सत्यधर्मपरायणः

गुरुशुश्रूषणरतः पितृमातृपरायणः

स्वाश्रमस्थः सदाचारो विद्वद्भिश्च सुशिक्षितः

इति. शिश्नोदररतायैव न देयं वेषधारिणे इति कुत्रचित्. अत्र योगचिन्तामणिकाराः यद्यपि

ब्राह्मणक्षत्रियविशां स्त्रीशूद्राणां च पावनम्

शान्तये कर्मणामन्यद्योगान्नास्ति विमुक्तये

इत्यादिपुराणवाक्येषु प्राणिमात्रस्य योगे 'धिकार उपलभ्यते तथापि मोक्षरूपफलवति योगे विरक्तस्यैवाधिकार उचितः. तथा च वायुसंहितायां

दृष्टे तथानुश्रविके विरक्तं विषये मनः

यस्य तस्याधिकारो 'स्मिन्योगे नान्यस्य कस्यचित्

सुरेश्वराचार्याः

इहामुत्रविरक्तस्य संसारं प्रजिहासतः

जिज्ञासोरेव कस्यापि योगे 'स्मिन्नधिकारिता

इत्याहुः. वृद्धैरप्युक्तम्—

नैतद्देयं दुर्विनीताय जातु

ज्ञानं गुप्तं तद्धि सम्यक्फलाय

अस्थाने हि स्थाप्यमानैव वाचां

देवी कोपान्निर्दहेन्नो 'चिराय

athākhilavidyāpekṣayā haṭhavidyāyā atigopyatvam āha haṭhavidyeti. siddhim aṇimādyaiśvaryam icchatā. yad vā siddhiṃ kaivalyasiddhim icchatā vāñchatā yoginā haṭhavidyā haṭhayogavidyā param atyantaṃ gopyā gopanīyā gopanārhāstīti. tatra hetum āha yato guptā haṭhavidyā vīryavatī bhavet apratihataiśvaryajananasamarthā syāt. kaivalyajananasamarthā kaivalyasiddhijananasamarthā vā syāt. prakāśitā prasiddhiṃ gamitā tu nirvīryā. dīrghakālasevitāpi apratihataiśvaryajananāsamarthā kaivalyasiddhijananāsamarthā vā syāt. atha yogādhikārī

jitākṣāya śāntāya saktāya muktau

vihīnāya doṣair asaktāya bhuktau

ahīnāya doṣetarair uktakartre

pradeyo na deyo haṭhaś cetarasmai

yājñavalkyaḥ

vidhyuktakarmasaṃyuktaḥ kāmasaṅkalpavarjitaḥ

yamaiś ca niyamair yuktaḥ sarvasaṅgavivarjitaḥ

kṛtavidyo jitakrodhaḥ satyadharmaparāyaṇaḥ

guruśuśrūṣaṇarataḥ pitṛmātṛparāyaṇaḥ

svāśramasthaḥ sadācāro vidvadbhiś ca suśikṣitaḥ

iti. śiśnodararatāyaiva na deyaṃ veṣadhāriṇe iti kutracit. atra yogacintāmaṇikārāḥ yady api

brāhmaṇakṣatriyaviśāṃ strīśūdrāṇāṃ ca pāvanam

śāntaye karmaṇām anyad yogān nāsti vimuktaye

ityādipurāṇavākyeṣu prāṇimātrasya yoge 'dhikāra upalabhyate tathāpi mokṣarūpaphalavati yoge viraktasyaivādhikāra ucitaḥ. tathā ca vāyusaṃhitāyāṃ

dṛṣṭe tathānuśravike viraktaṃ viṣaye manaḥ

yasya tasyādhikāro 'smin yoge nānyasya kasyacit

sureśvarācāryāḥ

ihāmutraviraktasya saṃsāraṃ prajihāsataḥ

jijñāsor eva kasyāpi yoge 'sminn adhikāritā

ity āhuḥ. vṛddhair apy uktam—

naitad deyaṃ durvinītāya jātu

jñānaṃ guptaṃ tad dhi samyak phalāya

asthāne hi sthāpyamānaiva vācāṃ

devī kopān nirdahen no 'cirāya

Readings

gopyā (cett.) ] gopyaṃ (βω)
yogināṃ (α1 β2 γ1 ε3 η1 η2) ] yogīnāṃ (βω), yoginā (Δ ε1 χ)
icchatām (α1 βω γ1 ε3 η1 η2) ] icchatā (β2 δ3 ε1 χ), icchitā (δ1)
nirvīryā (cett.) ] nirvījā (δ1), nirvāryā (η2)
tu (cett.) ] ca (α1 δ1 ε3), sā (ε1)

Sources
Śivasaṃhitā 5.254

haṭhavidyā paraṃ gopyā yoginā siddhim icchatā |

bhaved vīryavatī guptā nirvīryā ca prakāśitā ||

haṭhavidyā ... icchatā ] om. III–XII, XIV

Testimonia
Yogacintāmaṇi f. 141r

tathā haṭhapradīpikāyām—

haṭhavidyā paraṃ gopyā yoginā siddhim icchatā |

bhaved vīryavatī guptā nirvīryā tu prakāśiteti ||

HP 1.12

सुराज्ये धार्मिके देशे सुभिक्षे निरुपद्रवे*

एकान्तमठिकामध्ये स्थातव्यं हठयोगिना ॥

surājye dhārmike deśe subhikṣe nirupadrave /*

ekāntamaṭhikāmadhye sthātavyaṃ haṭhayoginā //

In a well-ruled, righteous region, with plenty of food and free from upheaval, the Haṭhayogi should live in an isolated hut.
Philological Commentary

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.

Jyotsna Commentary
अथ हठाभ्यासयोग्यं देशमाह सार्धेन सुराज्य इति. राज्ञः कर्म भावो वा राज्यं तच्छोभनं यस्मिन्स सुराज्यस्तस्मिन्सुराज्ये. यथा राजा तथा प्रजाः इति महदुक्तेः. राज्ञः शोभनत्वात् प्रजानामपि शोभनत्वं सूचितम्. धार्मिके धर्मवति अनेन हठाभ्यासिनो 'नुकूलाहारादिलाभः सूचितः. सुभिक्ष इत्यनेनानायासेन तल्लाभः सूचितः. निरुपद्रवे चौरव्याघ्राद्युपद्रवरहिते. एतेन देशस्य दीर्घकालवासयोग्यता सूचिता. धनुषः प्रमाणं धनुःप्रमाणं चतुरहस्तमात्रं तत्पर्यन्तम्. शिलाग्निजलवर्जिते शिला प्रस्तरः अग्निर्वह्निः जलं तोयं तैर्वर्जिते रहिते. यत्रासनं ततश्चतुरहस्तमात्रे शिलाग्निजलानि न स्युरित्यर्थः. तेन शीतोष्णादिविकाराभावः सूचितः. एकान्ते विजने. अनेन जनसमागमाभावात्कलहवार्ताद्यभावः सूचितः. जनसंमर्दे तु कलहादिकं स्यादेव. तदुक्तं भागवते

वासे बहूनां कलहो भवेद्वार्ता द्वयोरपि

इति. तादृशे मठिकामध्ये. अल्पो मठो मठिका अल्पीयसि कन्. तस्याः मध्ये हठयोगिना हठाभ्यासी योगी हठयोगी तेन. शाकपार्थिवादिवत्समासः. स्थातव्यं स्थातुं योग्यम्. मठिकामध्ये इत्यनेन शीतातपादिजनितक्लेशाभावः सूचितः. अत्र युक्ताहारविहारस्य हठयोगस्य सिद्धये इत्यर्धं केनचित्क्षिप्तत्वान्न व्याख्यातम्. मूलश्लोकानामेवात्र व्याख्यानम्. एवमग्रे 'पि ये मया न व्याख्याता श्लोका हठप्रदीपिकायामुपलभ्येरन्ते सर्वे क्षिप्ता इति बोद्धव्यम्.
atha haṭhābhyāsayogyaṃ deśam āha sārdhena surājya iti. rājñaḥ karma bhāvo vā rājyaṃ tac chobhanaṃ yasmin sa surājyas tasmin surājye. yathā rājā tathā prajāḥ iti mahadukteḥ. rājñaḥ śobhanatvāt prajānām api śobhanatvaṃ sūcitam. dhārmike dharmavati anena haṭhābhyāsino 'nukūlāhārādilābhaḥ sūcitaḥ. subhikṣa ity anenānāyāsena tallābhaḥ sūcitaḥ. nirupadrave cauravyāghrādyupadravarahite. etena deśasya dīrghakālavāsayogyatā sūcitā. dhanuṣaḥ pramāṇaṃ dhanuḥpramāṇaṃ caturhastamātraṃ tatparyantam. śilāgnijalavarjite śilā prastaraḥ agnir vahniḥ jalaṃ toyaṃ tair varjite rahite. yatrāsanaṃ tataś caturhastamātre śilāgnijalāni na syur ity arthaḥ. tena śītoṣṇādivikārābhāvaḥ sūcitaḥ. ekānte vijane. anena janasamāgamābhāvāt kalahavārtādyabhāvaḥ sūcitaḥ. janasaṃmarde tu kalahādikaṃ syād eva. tad uktaṃ bhāgavate

vāse bahūnāṃ kalaho bhaved vārtā dvayor api

iti. tādṛśe maṭhikāmadhye. alpo maṭho maṭhikā alpīyasi kan. tasyāḥ madhye haṭhayoginā haṭhābhyāsī yogī haṭhayogī tena. śākapārthivādivat samāsaḥ. sthātavyaṃ sthātuṃ yogyam. maṭhikāmadhye ity anena śītātapādijanitakleśābhāvaḥ sūcitaḥ. atra yuktāhāravihārasya haṭhayogasya siddhaye ity ardhaṃ kenacit kṣiptatvān na vyākhyātam. mūlaślokānām evātra vyākhyānam. evam agre 'pi ye mayā na vyākhyātā ślokā haṭhapradīpikāyām upalabhyeran te sarve kṣiptā iti boddhavyam.
Readings

nirupadrave (cett.) ] kṣemabhadrade (ε1)
ekānta (α1 β2 γ1 Δ ε1 ε3) ] ekānte (βω η1 η2 χ)

Sources
Testimonia
Haṭharatnāvalī 1.66

surāṣṭre dhārmike deśe subhikṣe nirupadrave |

ekāntamaṭhikāmadhye sthātavyaṃ haṭhayoginā ||

Yogacintāmaṇi f. 54r

haṭhapradīpikāyām—

surājye dhārmike deśe subhikṣe nirupadrave |

ekānte maṭhikāmadhye sthātavyaṃ haṭhayoginā ||

HP 1.13

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 //

It has a small door and is without cracks, holes and bumps. It is neither too high nor too low in extent and is thickly smeared with cow dung in the proper way. It is clean, free from all annoyances, pleasing on the outside with a verandah, altar and well, surrounded by a wall: these are the characteristics of the yoga hut as taught by the adept practitioners of Haṭha.
Philological Commentary

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).

Jyotsna Commentary
अथ मठलक्षणमाह अल्पद्वारमिति. अल्पं द्वारमिति यस्मिन्तत्तादृशम्. रन्ध्रो गवाक्षादिः गर्तो निम्नप्रदेशः विवरो मूषकाहिबिलं ते न सन्ति यस्मिन्तत्तादृशम्. अत्युच्चं च तन्नीचं चात्युच्चनीचं तच्च तद् आयतं चात्युच्चनीचायतं विशेषणं विशेष्येण बहुलमित्यत्र बहुलग्रहणाद्विशेषणानां कर्मधारयः. ननूच्चनीचायतशब्दानां भिन्नार्थकानां कथं कर्मधारयः. तत्पुरुषः समानाधिकरणः कर्मधारयः इति तल्लक्षणादिति चेन्न. मठे तेषां सामानाधिकरण्यासम्भवात्. न चात्युच्चनीचायतं नात्युच्चनीचायतं. नशब्देन समासान्नलोपाभावः. नेति पृथक्पदं वा. न अत्युच्चे आरोहणे श्रमः स्यादतिनीचे 'वरोहणे श्रमो भवेत्. अत्यायते दूरं दृष्टिर्गच्छेत् तन्निराकरणार्थमुक्तं नात्युच्चनीचायतनमिति. सम्यक्समीचीनतया गोमयेन गोपुरीषेण सान्द्रं यथा भवति तथा लिप्तम्. अमलं निर्मलम्. निःशेसा निखिला ये जन्तवो मशकमत्कुणाद्यास्तैरुज्झितम्त्यक्तं रहितम्. बाह्ये मठाद्बहिःप्रदेशे. मण्डपः शालाविशेषः वेदिः परिष्कृता भूमिः कूपो जलाशयविशेषः. तै रुचिरं रमणीयम्. प्राकारेण वरणेन सम्यग्वेष्टितं परितो भित्तियुक्तमित्यर्थः. हठाभ्यासिभिः हठयोगाभ्यसनशीलैः सिद्धैः. इदं पूर्वोक्तमल्पद्वारादिकं योगमठस्य लक्षणं स्वरूपं प्रोक्तं कथितम्. नन्दिकेश्वरपुराणे त्वेवं मठलक्षणमुक्तम्

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

atha maṭhalakṣaṇam āha alpadvāram iti. alpaṃ dvāram iti yasmin tat tādṛśam. randhro gavākṣādiḥ garto nimnapradeśaḥ vivaro mūṣakāhibilaṃ te na santi yasmin tat tādṛśam. atyuccaṃ ca tan nīcaṃ cātyuccanīcaṃ tac ca tad āyataṃ cātyuccanīcāyataṃ viśeṣaṇaṃ viśeṣyeṇa bahulam ity atra bahulagrahaṇād viśeṣaṇānāṃ karmadhārayaḥ. nanūccanīcāyataśabdānāṃ bhinnārthakānāṃ kathaṃ karmadhārayaḥ. tatpuruṣaḥ samānādhikaraṇaḥ karmadhārayaḥ iti tallakṣaṇād iti cen na. maṭhe teṣāṃ sāmānādhikaraṇyāsambhavāt. na cātyuccanīcāyataṃ nātyuccanīcāyataṃ. naśabdena samāsān nalopābhāvaḥ. neti pṛthakpadaṃ vā. na atyucce ārohaṇe śramaḥ syād atinīce 'varohaṇe śramo bhavet. atyāyate dūraṃ dṛṣṭir gacchet tannirākaraṇārtham uktaṃ nātyuccanīcāyatanam iti. samyak samīcīnatayā gomayena gopurīṣeṇa sāndraṃ yathā bhavati tathā liptam. amalaṃ nirmalam. niḥśesā nikhilā ye jantavo maśakamatkuṇādyās tair ujjhitam tyaktaṃ rahitam. bāhye maṭhād bahiḥpradeśe. maṇḍapaḥ śālāviśeṣaḥ vediḥ pariṣkṛtā bhūmiḥ kūpo jalāśayaviśeṣaḥ. tai ruciraṃ ramaṇīyam. prākāreṇa varaṇena samyag veṣṭitaṃ parito bhittiyuktam ity arthaḥ. haṭhābhyāsibhiḥ haṭhayogābhyasanaśīlaiḥ siddhaiḥ. idaṃ pūrvoktam alpadvārādikaṃ yogamaṭhasya lakṣaṇaṃ svarūpaṃ proktaṃ kathitam. nandikeśvarapurāṇe tv evaṃ maṭhalakṣaṇam uktam

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

Metre: Śārdūlavikrīḍita
Readings

alpadvāram arandhra (cett.) ] ākalpadvā<<ra>>raṃdhra (γ1), alpadvāram aruṃ<<dha>> (ε1)
piṭharaṃ (δ1) ] piṭhiraṃ (δ3), piṭhikaṃ (γ1), piṭ(h)akaṃ (α1 ε1 ε3), paṭikaṃ (β2), viṭakaṃ (α2), viṭapaṃ (βω η2), vivaraṃ (χ), sahitaṃ (η1)
nīcā (cett.) ] nītā (α1pc), noccā (βω), naṃcā (γ1)
yataṃ (cett.) ] yitaṃ (η2), yutaṃ (η1), vṛtaṃ (ε3)
sāndra (β2 γ1 Δ ε3 η1 χ) ] sārdra (βω η2), sāpra (α1), lipta (ε1)
liptam amalaṃ (α3 β2 γ1 δ1 η2 χ) ] liptavimalaṃ (α1 α2 β1 βω δ3 ε3), liptam abilaṃ (η1), sāndravimalaṃ (ε1)
niḥśeṣa (cett.) ] nirdoṣa (α1 η2)
bādhojjhitam (βω ε1 η1 η2) ] vātojjhitaṃ (β2), jantūjjhitam (Δ ε3 χ), jaṃbhūdgitaṃ (γ1), jyaṃtyūpsitaṃ (α1)
vedikūpa (cett.) ] kūpavedi (ε3)
ruciraṃ (α1 β2 βω γ1 ε3 χ) ] racitaṃ (Δ ε1 η1 η2)

Sources
Cf. Dattātreyayogaśāstra 54cd–57

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 ||

Testimonia
Suśrutasaṃhitā 6.17.67:
gṛhe nirābādhe
Yogacintāmaṇi 54r (attr. Haṭhapradīpikā)

alpadvāram arandhragartaghaṭitaṃ nāpy uccanīcāyitam |

samyaggomayasāndraliptavimalaṃ niḥśeṣajantūjjhitam |

bāhye maṇḍapakūpavediracitaṃ prākārasaṃveṣṭitam |

proktaṃ yogamaṭhasya lakṣaṇam idaṃ siddhair haṭhābhyāsibhiḥ ||

°vimalaṃ ] L, mavilaṃ N

Haṭharatnāvalī 1.67

alpadvāram arandhragartapiṭharaṃ nātyuccanīcāyataṃ

samyaggomayasāndraliptavimalaṃ niḥśeṣabādhojjhitaṃ |

bāhye maṇḍapavedikūparuciraṃ prākārasaṃveṣṭitam

proktaṃ yogamaṭhasya lakṣaṇam idaṃ siddhair haṭhābhyāsibhiḥ |||

°piṭharaṃ ] piṭakaṃ J,n2, peṭakaṃ N

HP 1.14

एवंविधे मठे स्थित्वा सर्वचिन्ताविवर्जितः

गुरूपदिष्टमार्गेण योगमेव समभ्यसेत्

evaṃvidhe maṭhe sthitvā sarvacintāvivarjitaḥ /

gurūpadiṣṭamārgeṇa yogam eva samabhyaset //

Staying in such a hut, free from all worry, in the way taught by his guru [the yogi] should practise nothing but yoga.
Jyotsna Commentary
मठलक्षणमुक्त्वा मठे यत्कर्तव्यं तदाह एवंविध इति. एवं पूर्वोक्ता विधा प्रकारो यस्य स तथा पूर्वोक्तलक्षण इत्यर्थः. तस्मिन्स्थित्वा स्थितिं कृत्वा सर्वा याश्चिन्तास्ताभिर्विशेषेण वर्जितो रहितो 'शेषचिन्तारहितः. गुरुणोपदिष्टो यो मार्गः हठाभ्यासप्रकाररूपस्तेन सदा नित्यं योगमेवाभ्यसेत्. एवशब्देनाभ्यासान्तरस्य योगे विघ्नकरत्वं सूचितम्. गुरूपदिष्टमार्गेणेत्यनेन गुरूपदेशं विना योगो न सिध्यतीति सूचितम्. तदुक्तं योगबीजे

मरुज्जयो यस्य सिद्धस्तं सेवेत गुरुं सदा

गुरुवक्त्रप्रसादेन कुर्यात्प्राणजयं बुधः

राजयोगे

वेदान्ततर्कोक्तिभिरागमैश्च

नानाविधैः शास्त्रकदम्बकैश्च

ध्यानादिभिः सत्करणैर्न गम्यश्

चिन्तामणिर्ह्येकगुरुं विहाय

स्कन्दपुराणे

आचार्याद्योगसर्वस्वमवाप्य स्थिरधीः स्वयम्

यथोक्तं लभते तेन प्राप्नोत्यपि च निर्वृतिम्

सुरेश्वराचार्यः

गुरुप्रसादाल्लभते योगमष्टाङ्गसंयुतम्

शिवप्रसादाल्लभते योगसिद्धिं च शाश्वतीम्

श्रुतिश्च

यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ

तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः

इति. आचार्यवान्पुरुषो वेद इति च.
maṭhalakṣaṇam uktvā maṭhe yat kartavyaṃ tad āha evaṃvidha iti. evaṃ pūrvoktā vidhā prakāro yasya sa tathā pūrvoktalakṣaṇa ity arthaḥ. tasmin sthitvā sthitiṃ kṛtvā sarvā yāś cintās tābhir viśeṣeṇa varjito rahito 'śeṣacintārahitaḥ. guruṇopadiṣṭo yo mārgaḥ haṭhābhyāsaprakārarūpas tena sadā nityaṃ yogam evābhyaset. evaśabdenābhyāsāntarasya yoge vighnakaratvaṃ sūcitam. gurūpadiṣṭamārgeṇety anena gurūpadeśaṃ vinā yogo na sidhyatīti sūcitam. tad uktaṃ yogabīje

marujjayo yasya siddhas taṃ seveta guruṃ sadā

guruvaktraprasādena kuryāt prāṇajayaṃ budhaḥ

rājayoge

vedāntatarkoktibhir āgamaiś ca

nānāvidhaiḥ śāstrakadambakaiś ca

dhyānādibhiḥ satkaraṇair na gamyaś

cintāmaṇir hy ekaguruṃ vihāya

skandapurāṇe

ācāryād yogasarvasvam avāpya sthiradhīḥ svayam

yathoktaṃ labhate tena prāpnoty api ca nirvṛtim

sureśvarācāryaḥ

guruprasādāl labhate yogam aṣṭāṅgasaṃyutam

śivaprasādāl labhate yogasiddhiṃ ca śāśvatīm

śrutiś ca

yasya deve parā bhaktir yathā deve tathā gurau

tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ

iti. ācāryavān puruṣo veda iti ca.
Readings

vivarjitaḥ (cett.) ] vivarjite (ε1)
yogam eva (α1 β2 γ1 Δ ε3 χ) ] yogam evaṃ (ε1 η1 η2), yogamārgaṃ (βω)
samabhyaset (α1pc α2 βω γ1 ε1 η1 η2 χ) ] sadābhyaset (α1ac α3 β1 β2 Δ ε3)

Sources
Cf. Amanaska 2.15

evaṃvidhaṃ guruṃ labdhvā sarvacintāvivarjitaḥ

sthitvā manohare deśe yogam eva samabhyaset

Testimonia
Yogacintāmaṇi f.54r (attr. Haṭhapradīpikā)

evaṃvidhe maṭhe sthitvā sarvacintāvivarjitaḥ |

gurūpadiṣṭamārgeṇa yogam eva sadābhyaset ||

Haṭharatnāvalī 1.68

evaṃvidhe maṭhe sthitvā sarvacintāvivarjitaḥ |

gurūpadiṣṭamārgeṇa yogam eva sadābhyaset ||

HP 1.15

अत्याहारः प्रयासश्च प्रजल्पोऽनियमग्रहः ।

जनसङ्गश्च लौल्यं च षड्भिर्योगो विनश्यति

atyāhāraḥ prayāsaś ca prajalpo’niyamagrahaḥ /

janasaṅgaś ca laulyaṃ ca ṣaḍbhir yogo vinaśyati //

Overeating, exertion, idle chatter, not sticking to rules, socialising and sensuality: through [these] six, yoga is lost.
Philological Commentary

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.

Jyotsna Commentary
अथ योगाभ्यासप्रतिबन्धकानाह अत्याहार इति. अतिशयित आहारो 'त्याहारः क्षुधापेक्षयाधिकभोजनम्. प्रयासः श्रमजननानुकूलो व्यापारः. प्रकृष्टो जल्पः प्रजल्पो बहुभाषणम्. शीतोदकेन प्रातःस्नाननक्तभोजनफलाहारादिरूपनियमस्य ग्रहणं नियमग्रहः. जनानां सङ्गो जनसङ्गः कामादिजनकत्वात्. लोलस्य भावः लौल्यं चाञ्चल्यम्. षड्भिरत्याहारादिभिः अभ्यासप्रतिबन्धाद्योगो विनश्यति विशेषेण नश्यति.
atha yogābhyāsapratibandhakān āha atyāhāra iti. atiśayita āhāro 'tyāhāraḥ kṣudhāpekṣayādhikabhojanam. prayāsaḥ śramajananānukūlo vyāpāraḥ. prakṛṣṭo jalpaḥ prajalpo bahubhāṣaṇam. śītodakena prātaḥsnānanaktabhojanaphalāhārādirūpaniyamasya grahaṇaṃ niyamagrahaḥ. janānāṃ saṅgo janasaṅgaḥ kāmādijanakatvāt. lolasya bhāvaḥ laulyaṃ cāñcalyam. ṣaḍbhir atyāhārādibhiḥ abhyāsapratibandhād yogo vinaśyati viśeṣeṇa naśyati.
Readings

atyāhāraḥ (β2 γ1 δ3 η1 η2 χ) ] atyāhāra (ε3), alpāhāra (δ1), alpāhāro (α1), ātmāhāraḥ (βω), natyāhāsaḥ (ε1)
prayāsaś ca (cett.) ] prayāsaś cā (δ1), pravāsaś ca (α1 γ1)
’niyama (cett.) ] niyamā (ε3), nama (ε1)
janasaṅgaś ca (cett.) ] janasaṃgaṃ ca (β2), janasaṃkara (ε1)
yogo vinaśyati (cett.) ] yogā vinaśyati (γ1), yogaś ca naśyati (η2), yogaḥ praṇaśyati (η1)

Testimonia
Yogacintāmaṇi f. 48v (attr. Haṭhapradīpikā)

atyāhāraḥ prayāsaś ca prajalpo niyamagrahaḥ |

janasaṅgaś ca laulyaṃ ca ṣaḍbhir yogaḥ praṇaśyati ||

Haṭharatnāvalī 1.77

atyāhāraḥ prayāsaś ca prajalpo niyamagrahaḥ |

janasaṅgaṃ ca laulyaṃ ca ṣaḍbhir yogo vinaśyati ||

niyamagrahaḥ ] niyamāgrahaḥ N,J

Yuktabhavadeva 4.25 (attr. Śivayoga)

atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ |

janasaṃgaś ca laulyaṃ ca ṣaḍbhir yogo vinaśyati ||

Jyotsnā 1.15

śītodakena prātaḥsnānanaktabhojanaphalāhārādirūpaniyamasya grahaṇaṃ niyamagrahaḥ |

Yogaprakāśikā 1.48

niyamāgrahaḥ vakṣyamāṇaniyamāparipālanaṃ

HP 1.16

उत्साहात्साहसाद्धैर्यात् तत्त्वज्ञानाच्च निश्चयात्

जनसङ्गपरित्यागात्षड्भिर्योगः प्रसिध्यति

utsāhāt sāhasād dhairyāt tattvajñānāc ca niścayāt /

janasaṅgaparityāgātṣaḍbhir yogaḥ prasidhyati //

Zeal, daring, resolve, gnosis of the truth, conviction and avoiding contact with people: by means of six [virtues], yoga is successful.
Philological Commentary

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.).

Jyotsna Commentary
अथ योगसिद्धिकरानाह उत्साहादिति. विषयप्रवणम्चित्तं निरोत्स्याम्येवेत्युद्यममुत्साहः. साध्यत्वासाध्यत्वे अपरिभाव्य सहसा प्रवृत्तिः साहसम्. यावज्जीवनं सेत्स्यत्येवेत्यखेदो धैर्यम्. विषया मृगतृष्णाजलवदसन्तः ब्रह्मैव सत्यमिति वास्तविकं ज्ञानं तत्त्वज्ञानं योगाङ्गानां वास्तविकं ज्ञानं वा. शास्त्रगुरुवाक्येषु विश्वासो निश्चयः श्रद्धेति यावत्. जनानां योगाभ्यासप्रतिकूलानां यः सङ्गस्तस्य परित्यागात्. षड्भिर् एभिर्योगः प्रकर्षेणाविलम्बेन सिद्ध्यतीत्यर्थः.
atha yogasiddhikarān āha utsāhād iti. viṣayapravaṇam cittaṃ nirotsyāmy evety udyamam utsāhaḥ. sādhyatvāsādhyatve aparibhāvya sahasā pravṛttiḥ sāhasam. yāvajjīvanaṃ setsyaty evety akhedo dhairyam. viṣayā mṛgatṛṣṇājalavad asantaḥ brahmaiva satyam iti vāstavikaṃ jñānaṃ tattvajñānaṃ yogāṅgānāṃ vāstavikaṃ jñānaṃ vā. śāstraguruvākyeṣu viśvāso niścayaḥ śraddheti yāvat. janānāṃ yogābhyāsapratikūlānāṃ yaḥ saṅgas tasya parityāgāt. ṣaḍbhir ebhir yogaḥ prakarṣeṇāvilambena siddhyatīty arthaḥ.
Readings

utsāhāt (cett.) ] utsāha (βω)
sāhasād (γ1 Δ χ) ] niścayād (α1 βω ε1 ε3 η1 η2), niyamād (β2)
dhairyāt (β2 γ1 Δ ε1 ε3 χ) ] dhairyā (α1 βω), vairyāt (η1 η2)
jñānāc ca niścayāt (γ1 χ) ] jñānaviniścayāt (β2 Δ), jñānāc ca darśanāt (α1 β1 βω ε1 ε3 η1 η2)
jana (cett.) ] nija (γ1)
yogaḥ prasidhyati (cett.) ] yogas tu sidhyati (η1 η2), yogo prasidhyati (δ1)

Sources
Dharmaputrikā 38cd–39ab

utsāho niścayo dhairyaṃ santoṣas tattvadarśanam |

kratūnāṃ copasaṃhāraḥ ṣaṭsādhanam iti smṛtam |

Śivadharmottara 10 (W 122r):

utsāhān niścayād dhairyāt santoṣāt tattvadarśanāt |

muner janapadatyāgād ṣaḍbhir yogaḥ prasiddhyati |

Jñānārṇava 20.1

utsāhān niścayād dhairyāt saṃtoṣāt tattvaniścayāt |

muner janapadatyāgāt ṣaḍbhir yogaḥ prasidhyati ||

Yogabindu 411 (by Haribhadra)

utsāhān niścayād dhairyāt saṃtopāt tattvadarśanāt |

muner janapadatyāgāt ṣaḍbhir yogaḥ prasidhyati ||

Testimonia
Yogacintāmaṇi f. 49r (attr. Haṭhapradīpikā)

utsāhāt sāhasād dhairyāt tatvajñānād viniścayāt |

janasaṅgaparityāgāt ṣaḍbhir yogaḥ prasidhyati ||

Haṭharatnāvalī 1.78:

utsāhān niścayād dhairyāt tattvajñānārthadarśanāt |

bindusthairyān mitāhārāj janasaṅgavivarjanāt |

nidrātyāgāj jitaśvāsāt pīṭhasthairyād anālasāt

gurvācāryaprasādāc ca ebhir yogas tu sidhyati ||

niścayād ] niścalād- P,T

HP 1.16*1

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)

Readings

dayārjavaṃ (δ3) ] dayārjava (βω)

HP 1.16*2

तपः संतोषमास्तिक्यं दानमीश्वरपूजनम् ।

सिद्धान्तश्रवणं चैव ह्री मतिश्च जपो हुतम् ॥ (βω)

tapaḥ saṃtoṣam āstikyaṃ dānam īśvarapūjanam /

siddhāntaśravaṇaṃ caiva hrī matiś ca japo hutam // (βω)

Readings

siddhānta (em.) ] siddhāntaṃ (βω)

HP 1.17

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 //*

Because it is the first auxiliary of Haṭha, āsana is taught first. This type (tad) of āsana brings about steadiness, good health and physical fitness.
Philological Commentary

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).

Jyotsna Commentary
आदावासनकथने सङ्गतिं सामान्यतस्तत्फलं चाह हठस्येति. हठस्य

आसनं कुम्भकं चित्रं मुद्राख्यं करणं तथा

अथ नादानुसन्धानम्

इति वक्ष्यमाणानि चत्वार्यङ्गानि. प्रत्याहारादिसमाध्यन्तानां नादानुसन्धाने 'न्तर्भावः. तन्मध्ये आसनस्य प्रथमाङ्गत्वात्पूर्वमासनमुच्यते इति सम्बन्धः. तदासनं स्थैर्यं देहस्य मनसश्च चाञ्चल्यरूपरजोधर्मनाशकत्वेन स्थिरतां कुर्यात्. आसनेन रजो हन्ति इति वाक्यात्. आरोग्यं चित्तविक्षेपकरोगाभावः. रोगस्य चित्तविक्षेपकत्वमुक्तं पातञ्जलसूत्रे व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्ते 'न्तरायाः इति. अङ्गानां लाघवं लघुत्वम्. गौरवरूपतमोधर्मनाशकत्वमप्येतेनोक्तम्. चकारात्क्षुद्वृद्ध्यादिकमपि बोध्यम्.
ādāv āsanakathane saṅgatiṃ sāmānyatas tatphalaṃ cāha haṭhasyeti. haṭhasya

āsanaṃ kumbhakaṃ citraṃ mudrākhyaṃ karaṇaṃ tathā

atha nādānusandhānam

iti vakṣyamāṇāni catvāry aṅgāni. pratyāhārādisamādhyantānāṃ nādānusandhāne 'ntarbhāvaḥ. tanmadhye āsanasya prathamāṅgatvāt pūrvam āsanam ucyate iti sambandhaḥ. tad āsanaṃ sthairyaṃ dehasya manasaś ca cāñcalyarūparajodharmanāśakatvena sthiratāṃ kuryāt. āsanena rajo hanti iti vākyāt. ārogyaṃ cittavikṣepakarogābhāvaḥ. rogasya cittavikṣepakatvam uktaṃ pātañjalasūtre vyādhistyānasaṃśayapramādālasyāviratibhrāntidarśanālabdhabhūmikatvānavasthitatvāni cittavikṣepās te 'ntarāyāḥ iti. aṅgānāṃ lāghavaṃ laghutvam. gauravarūpatamodharmanāśakatvam apy etenoktam. cakārāt kṣudvṛddhyādikam api bodhyam.
Readings

athāsanāni (ε1) ] <<atha>> āsanāni (ε3)
tat kuryād (cett.) ] na kuryād (α1), kuryāt tad (η2 χ)
āsanaṃ sthairyam (α2 β1 γ1 δ3 η1 χ) ] āsane sthairyaṃ (ε3), āsanasthairyam (α1 β2 βω δ1 ε1), āsanaṃ tasmād (η2)
pāṭavam (α1 β1 βω ε1 η1 η2) ] lāghavaṃ (β2 γ1 Δ ε3 χ)

Testimonia
Yogacintāmaṇi 84r (attr. Haṭhapradīpikā)

haṭhasya prathamāṅgatvād āsanaṃ pūrvam ucyate |

tat kuryād āsanasthairyam ārogyaṃ cāṅgalāghavaṃ ||

Haṭharatnāvalī 3.5

haṭhasya prathamāṅgatvād āsanaṃ darśyate mayā |

tat kuryād āsanaṃ sthairyam ārogyaṃ cāṅgapāṭavam ||

HP 1.18

वसिष्ठाद्यैश्च मुनिभिर्मत्स्येन्द्राद्यैश्च योगिभिः ।

अङ्गीकृतान्यासनानि कथ्यन्ते कानिचिन्मया ॥

vasiṣṭhādyaiś ca munibhir matsyendrādyaiś ca yogibhiḥ /

aṅgīkṛtāny āsanāni kathyante kānicin mayā //

I shall now teach some of the postures which have been accepted by sages such as Vasiṣṭha and yogis such as Matsyendra.
Philological Commentary

On the historical implications of these two traditions of postural practice in early Haṭhayoga, see Mallinson 2016 (119–122) and Birch 2018 (45–46).

Jyotsna Commentary
वसिष्ठादिसंमतासनमध्ये श्रेष्ठानि मयोच्यन्त इत्याह वसिष्ठाद्यैरिति. वसिष्ठ आद्यो येषां याज्ञवल्क्यादीनां तैर्मुनिभिर्मननशीलैः. चकारान्मन्त्रादिपरैः. मत्स्येन्द्र आद्यो येषां जालन्धरनाथादीनां तैः. योगिभिः हठाभ्यासिभिः. चकारान् मुद्रादिपरैः. अङ्गीकृतानि चतुरशीत्यासनानि तन्मध्ये कानिचित्श्रेष्ठानि मया कथ्यन्ते. यद्यप्य् उभयोरपि मननहठाभ्यासौ स्तस्तथापि वसिष्ठादीनां मननं मुख्यं मत्स्येन्द्रादीनां हठाभ्यासो मुख्य इति पृथग्ग्रहणम्.
vasiṣṭhādisaṃmatāsanamadhye śreṣṭhāni mayocyanta ity āha vasiṣṭhādyair iti. vasiṣṭha ādyo yeṣāṃ yājñavalkyādīnāṃ tair munibhir mananaśīlaiḥ. cakārān mantrādiparaiḥ. matsyendra ādyo yeṣāṃ jālandharanāthādīnāṃ taiḥ. yogibhiḥ haṭhābhyāsibhiḥ. cakārān mudrādiparaiḥ. aṅgīkṛtāni caturaśīty āsanāni tanmadhye kānicit śreṣṭhāni mayā kathyante. yady apy ubhayor api mananahaṭhābhyāsau stas tathāpi vasiṣṭhādīnāṃ mananaṃ mukhyaṃ matsyendrādīnāṃ haṭhābhyāso mukhya iti pṛthag grahaṇam.
Metre: Anuṣṭubh (a: na-vipulā; c: ra-vipulā)
Readings

kathyante (β2 βω γ1 ε1 ε3 η2 χ) ] likhyante (η1), vakṣyante (Δ)

Testimonia
Yogacintāmaṇi 84r

haṭhapradīpikāyām—

vasiṣṭhādyaiś ca munibhir matsyendrādyaiś ca yogibhiḥ |

aṅgīkṛtāny āsanāni vakṣyante kānicin mayā ||

Haṭharatnāvalī 3.6

vasiṣṭhādyaiś ca munibhir matsyendrādyaiś ca yogibhiḥ ||

aṃgīkṛtāny āsanāni lakṣyante kāni cin mayā ||

HP 1.19

जानूर्वोरन्तरे सम्यक्कृत्वा पादतले उभे

ऋजुकायः समासीनः स्वस्तिकं त्प्रचक्षते ॥

jānūrvor antare samyakkṛtvā pādatale ubhe /

ṛjukāyaḥ samāsīnaḥ svastikaṃ tat pracakṣate //

Placing the soles of both feet well between the knees and thighs [and] sitting up with the body straight: they call that the auspicious pose (svastikāsana).
Philological Commentary

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).

Jyotsna Commentary
तत्र सुकरत्वात्प्रथमं स्वस्तिकासनमाह जानूर्वोरिति. जानु च ऊरुश्च. अत्र जानुशब्देन जानुसंनिहितो जङ्घाप्रदेशो ग्राह्यः. जङ्घोर्वोरिति पाठस्तु साधीयान्. तयोरन्तरे मध्ये उभे पादयोस्तले तलप्रदेशौ कृत्वा ऋजुकायः समकायः यत्र समासीनो भवेत्तदासनं स्वस्तिकं स्वस्तिकाख्यं प्रचक्षते वदन्ति. योगिन इति शेषः. श्रीधरेणोक्तम्

ऊरुजङ्घान्तराधाय प्रपदे जानुमध्यगे

योगिनो यदवस्थानं स्वस्तिकं तद्विदुर्बुधाः इति

tatra sukaratvāt prathamaṃ svastikāsanam āha jānūrvor iti. jānu ca ūruś ca. atra jānuśabdena jānusaṃnihito jaṅghāpradeśo grāhyaḥ. jaṅghorvor iti pāṭhas tu sādhīyān. tayor antare madhye ubhe pādayos tale talapradeśau kṛtvā ṛjukāyaḥ samakāyaḥ yatra samāsīno bhavet tad āsanaṃ svastikaṃ svastikākhyaṃ pracakṣate vadanti. yogina iti śeṣaḥ. śrīdhareṇoktam

ūrujaṅghāntar ādhāya prapade jānumadhyage

yogino yad avasthānaṃ svastikaṃ tad vidur budhāḥ iti

Readings

jānūrvor (cett.) ] jaṃtūrvo (δ1)
antare (cett.) ] antaraṃ (γ1 ε1)
ubhe (cett.) ] śubhe (γ1)
ṛjukāyaḥ (cett.) ] ṛjukāya (γ1ac η1), ṛjuḥ kāya (βω)
samāsīnaḥ (cett.) ] samāsīnaṃ (βω)
tat (cett.) ] ca (γ1)

Sources
Śāradātilaka 25.12

jānūrvor antare samyak kṛtvā pādatale ubhe |

ṛjukāyo viśed yogī svastikaṃ tat pracakṣate ||

Vasiṣṭhasaṃhitā 1.68

jānūrvor antaraṃ samyak kṛtvā pādatale ubhe |

ṛjukāyas tathāsīnaḥ svastikaṃ tat pracakṣate ||

Yogayājñavalkya 3.3

jānūrvor antare samyak kṛtvā pādatale ubhe

ṛjukāyaḥ sukhāsīnaḥ svastikaṃ tat pracakṣate

Testimonia
Yogacintāmaṇi f. 83v

yājñavalkyaḥ—

jānūrvor antare samyak kṛtvā pādatale ubhe |

ṛjukāyaḥ samāsīnaḥ svastikaṃ tat pracakṣate ||

Haṭharatnāvalī 3.52

atha svastikāsanam---

jānūrvor antaraṃ samyak kṛtvā padatale ubhe ||

ṛjukāyasamāsīnaḥ svastikaṃ tat pracakṣate ||

HP 1.20

सव्ये दक्षिणगुल्फं तु पृष्ठपार्श्वे नियोजयेत् ।

दक्षिणेऽपि तथा सव्यं गोमुखं गोमुखं यथा

savye dakṣiṇagulphaṃ tu pṛṣṭhapārśve niyojayet /

dakṣiṇe’pi tathā savyaṃ gomukhaṃ gomukhaṃ yathā //

[The yogi] should place his right heel on the left side of the [lower] back, and the left [heel] on the right [side], in the same way. This is cow-faced pose (gomukhāsana), which [looks] like a cow’s face.
Philological Commentary

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.

Jyotsna Commentary
गोमुखासनमाह सव्य इति. सव्ये वामे पृष्ठस्य पार्श्वे सम्प्रदायात्कटेरधोभागे दक्षिणं गुल्फं नितरां योजयेत्. दक्षिणे 'पि पृष्ठपार्श्वे तथा सव्यवत्सव्यं गुल्फं नियोजयेत्. गोमुखस्याकृतिरिव आकृतिर्यस्य तत्तादृशं गोमुखं गोमुखसंज्ञकमासनं भवेत्.
gomukhāsanam āha savya iti. savye vāme pṛṣṭhasya pārśve sampradāyāt kaṭer adhobhāge dakṣiṇaṃ gulphaṃ nitarāṃ yojayet. dakṣiṇe 'pi pṛṣṭhapārśve tathā savyavat savyaṃ gulphaṃ niyojayet. gomukhasyākṛtir iva ākṛtir yasya tat tādṛśaṃ gomukhaṃ gomukhasaṃjñakam āsanaṃ bhavet.
Readings

Stanza omitted in ε1
dakṣiṇa (cett.) ] dakṣaṇa (βω)
gulphaṃ (cett.) ] gulphe (δ3 ε2)
pṛṣṭha (cett.) ] savya (ε2)
’pi (cett.) ] ca (γ1), tu (Δ)
savyaṃ (cett.) ] savye (η1)
gomukhaṃ (cett.) ] gomukhe (δ3)
gomukhaṃ yathā (α3 Δ ε2 ε3 η1 η2) ] gomukhaṃ tathā (βω), gomukhaṃ bhavet (α2), gomukhākṛti (χ), gomukhākṛtiḥ (β1 β2 γ1)

Sources
Cf. Ahirbudhnyasaṃhitā 31.45cd–46

ubhayor gulphayoḥ kṛtvā pṛṣṭhapārśvāv ubhāv api ||

vyutkrameṇātha pāṇibhyāṃ vinyastābhyāṃ vigṛhya ca |

pṛṣṭhagābhyāṃ padāṅguṣṭhāv etad gomukham ucyate ||

Vasiṣṭhasaṃhitā 1.70

savye dakṣiṇagulphaṃ tu pṛṣṭhapārśve niveśayet |

dakṣiṇe ’pi tathā savyaṃ gomukhaṃ tat pracakṣate ||

Yogayājñavalkya 3.5cd–3.6ab

savye dakṣiṇagulphaṃ tu pṛṣṭhapārśve niveśayet

dakṣiṇe ’pi tathā savyaṃ gomukhaṃ gomukhaṃ yathā

Testimonia
Yogacintāmaṇi f. 83v (attr. Yājñavalkya)

savye dakṣiṇagulphaṃ tu pṛṣṭhapārśve niveśayet |

dakṣiṇe ’pi tathā savyaṃ gomukhaṃ gomukhaṃ yathā ||

Haṭharatnāvalī 3.53

atha gomukhāsanam---

savye dakṣiṇagulphaṃ tu pṛṣṭhapārśve niyojayet ||

dakṣiṇe ’pi tathā savyaṃ gomukhaṃ gomukhāsanam ||

HP 1.21

एकं पादमथैकस्मिन्विन्यस्योरुणि संस्थितम्

इतरस्मिंस्तथा चोरुं वीरासनम्इतीरितम्

ekaṃ pādam athaikasmin vinyasyoruṇi saṃsthitam /

itarasmiṃs tathā coruṃ vīrāsanam itīritam //

Fixing one foot on one thigh and placing the [other] thigh on the other foot is called hero pose (vīrāsana).
Philological Commentary

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.

Jyotsna Commentary
वीरासनमाह एकमिति. एकं दक्षिणं पादम्. तथा पादपूरणे. एकस्मिन्वामोरुणि स्थिरं विन्यसेत्. इतरस्मिन्वामे पादे ऊरुं दक्षिणं विन्यसेत्. तद्वीरासनमितीरितं कथितम्.
vīrāsanam āha ekam iti. ekaṃ dakṣiṇaṃ pādam. tathā pādapūraṇe. ekasmin vāmoruṇi sthiraṃ vinyaset. itarasmin vāme pāde ūruṃ dakṣiṇaṃ vinyaset. tad vīrāsanam itīritaṃ kathitam.
Readings

ekaṃ (cett.) ] eka (Δ ε3)
athaikasmin (α3 η1) ] tathaikasmin (α2 β2 βω γ1 ε1 ε3 η2 χ), yathaikasmi (Δ)
vinyasyoruṇi (βω η1) ] vinyasyoruṃni (η2), + veśyorūṇi (α3), vinyased ūru (β1 β2 γ1 Δ ε3 χ), vinyaserupa° (α2), vinasyorasi (ε1)
saṃsthitam (α3 βω Δ ε3 η2 η1) ] saṃsthitaḥ (ε1), °ṇi sthitaṃ (β1 γ1 χ), °ṇi sthitaḥ (β2), °ri sthitaṃ (α2)
itarasmiṃ (cett.) ] itarāsmiṃ (δ1)
coruṃ (cett.) ] corau (β2), ce .. (δ1)
itīritam (cett.) ] iti smṛtam (α2), udāhṛtaṃ (α3)

Sources
Vasiṣṭhasaṃhitā 1.72

ekaṃ pādam athaikasmin vinyasyorau ca saṃsthitam |

itarasmiṃs tathaivoruṃ vīrāsanam itīritam ||

Cf. Śāradātilakatantra 25.15cd–16ab

ekaṃ pādam adhaḥ kṛtvā vinyasyorau tathetaram ||

ṛjukāyo viśed yogī vīrāsanam itīritam |

Yogayājñavalkya 3.8

ekaṃ pādam athaikasmin vinyasyoruṇi saṃsthitam |

itarasmiṃs tathā coruṃ vīrāsanam udāhṛtam ||

Testimonia
Yogacintāmaṇi f. 83v (attr. Yājñavalkya)

ekaṃ pādam athaikasmin vinyasyoruṇi saṃsthitaḥ |

itarasmiṃs tathā coruṃ vīrāsanam udāhṛtam ||

Haṭharatnāvalī 3.54

atha vīrāsanam---

ekaṃ pādam athaikasmin vinyased ūruṇi sthiram ||

itarasmiṃs tathā coruṃ vīrāsanam itīritam ||

sthiram ] sthitam T

HP 1.22

गुदं निरुध्य गुल्फाभ्यां व्युत्क्रमेण समाहितः

कूर्मासनं भवेदेतदिति योगविदो विदुः ॥

gudaṃ nirudhya gulphābhyāṃ vyutkrameṇa samāhitaḥ /

kūrmāsanaṃ bhaved etad iti yogavido viduḥ //

Knowers of yoga know that the tortoise pose (kūrmāsana) arises by carefully blocking the anus with the ankles crossed.
Philological Commentary

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.

Jyotsna Commentary
कूर्मासनमाह गुदमिति. गुल्फाभ्यां गुदं निरुध्य नियम्य व्युत्क्रमेण यत्र सम्यगाहितः स्थितो भवेतेतत्कूर्मासनं भवेतिति योगविदो विदुरित्यन्वयः.
kūrmāsanam āha gudam iti. gulphābhyāṃ gudaṃ nirudhya niyamya vyutkrameṇa yatra samyag āhitaḥ sthito bhavet etat kūrmāsanaṃ bhavet iti yogavido vidur ity anvayaḥ.
Readings

nirudhya (β2 γ1 χ) ] nibadhya (ε3 η1), nabadhya (ε1), nibaddhi (βω), niyamya (α2 β1 Δ), niṣpīḍya (α3 η2)
samāhitaḥ (cett.) ] samāhitaṃ (βω)
kūrmāsanaṃ (cett.) ] yogāsanaṃ (β2 γ1)
iti (cett.) ] sarve (β2)

Sources
Vasiṣṭhasaṃhitā 1.80

gudaṃ nirudhya gulphābhyāṃ vyutkrameṇa samāhitaḥ |

kūrmāsanaṃ bhaved etad iti yogavido viduḥ ||

Cf. Ahirbudhnyasaṃhitā 31.35

gudaṃ nipīḍya gulphābhyāṃ vyutkrameṇa samāhitaḥ |

etat kūrmāsanaṃ proktaṃ yogasiddhikaraṃ param ||

Testimonia
Yogacintāmaṇi f. 84r (attr. Haṭhapradīpikā)

gudaṃ niyamya gulphābhyaṃ vyutkrameṇa samāhitaḥ |

kūrmāsanaṃ bhaved etad iti yogavido viduḥ ||

Yuktabhavadeva 6.15

haṭhapradīpikāyām

gudaṃ niyamya gulphābhyāṃ vyutkrameṇa samāhitaḥ |

kūrmāsanaṃ bhaved etad iti yogavido viduḥ || iti kūrmāsanam ||

HP 1.23

पद्मासनं सुसंस्थाप्य जानूर्वोरन्तरे करौ ।

निवेश्य भूमौ संस्थाप्य व्योमस्थः कुक्कुटासनम् ॥

padmāsanaṃ susaṃsthāpya jānūrvor antare karau /

niveśya bhūmau saṃsthāpya vyomasthaḥ kukkuṭāsanam //

[The yogi] correctly assumes lotus pose, inserts the hands between the knees and thighs, places [the hands] on the ground, and remains in the air. This is the wild cock pose (kukkuṭāsana).
Philological Commentary

The names kurkuṭa and kurkkuṭa in some manuscripts are variant spellings of kukkuṭa attested in the Pañcatantra (M-W).

Jyotsna Commentary
कुक्कुटासनमाह पद्मासनं त्विति. पद्मासनं तु ऊर्वोरुपरि उत्तानचरणस्थापनरूपं सम्यक् स्थापयित्वा. जानुपदेन जानुसंनिहितो जङ्घाप्रदेशः. तच्च ऊरुश्च जानूर्तयोरन्तरे मध्ये करौ निवेश्य भूमौ संस्थाप्य. करावित्यत्रापि सम्बध्यते. व्योमस्थं खस्थं पद्मासनसदृशं यत्तत्कुक्कुटासनम्.
kukkuṭāsanam āha padmāsanaṃ tv iti. padmāsanaṃ tu ūrvor upari uttānacaraṇasthāpanarūpaṃ samyak sthāpayitvā. jānupadena jānusaṃnihito jaṅghāpradeśaḥ. tac ca ūruś ca jānūr tayor antare madhye karau niveśya bhūmau saṃsthāpya. karāv ity atrāpi sambadhyate. vyomasthaṃ khasthaṃ padmāsanasadṛśaṃ yat tat kukkuṭāsanam.
Metre: Anuṣṭubh (c: ma-vipulā)
Readings

su (α3 β1 β2 βω γ1 δ1) ] tu (δ3 ε1 ε3 η1 η2 χ), stu (α2)
saṃsthāpya (cett.) ] saṃyojya (Δ)
vyomasthaḥ (cett.) ] vyomasthaṃ (β2 γ1 χ)
kukkuṭā (γ1 δ1 ε1 ε3 χ) ] kurk(k)uṭā (βω η1 η2), kukuṭā (β2)

Sources
Vasiṣṭhasaṃhitā 1.78

padmāsanaṃ samāsthāya jānūrvor antare karau |

bhūmau niveśya saṃsthāpya vyomasthaṃ kukkuṭāsanam ||

[niveśya bhūmau – mss. la, va, śa]

Cf. Ahirbudhnyasaṃhitā 31.38

kukkuṭāsanam

padmāsanam adhiṣṭhāya jānvantaraviniḥsṛtau |

karau bhūmau niveśyaitad vyomasthaṃ kukkuṭāsanam ||

Testimonia
Yogacintāmaṇi f. 84r (attr. Haṭhapradīpikā)

padmāsanaṃ tu saṃyojya jānūrvor antare karau |

niveśya bhūmau saṃsthāpya vyomasthaṃ kukkuṭāsanam ||

Haṭharatnāvalī 3.73

atha kukkuṭāsanam---

padmāsanaṃ susaṃsthāpya jānūrvor antare karau |

niveśya bhūmau saṃsthāpya vyomasthaḥ kukkuṭāsanam ||

Yuktabhavadeva 6.16 (attr. Haṭhapradīpikā)

padmāsanaṃ tu saṃyojya jānūrvor antare karau |

niveśya bhūmau saṃsthāpya vyomasthaṃ kukkuṭāsanam ||

iti kukkuṭāsanam ||

HP 1.24

कुक्कुटासनबन्धस्थोदोर्भ्यां संबध्य कन्धराम्

शेते कूर्मवदुत्तान एतदुत्तानकूर्मकम्

kukkuṭāsanabandhasthodorbhyāṃ saṃbadhya kandharām /

śete kūrmavad uttāna etad uttānakūrmakam //

While in the wild cock pose, [the yogi] binds the neck with the hands and lies [on his back] upturned like a tortoise. This is the upturned tortoise (uttānakūrmaka).
Philological Commentary

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.

Jyotsna Commentary
उत्तानकूर्मासनमाह कुक्कुटासनेति. कुक्कुटासनस्य यो बन्धः पूर्वश्लोकोक्तस्तस्मिन्स्थितः दोर्भ्यां बाहुभ्यां कन्धरां ग्रीवां सम्बध्य कूर्मवदुत्तानो यस्मिन्भवेदेतदासनम् उत्तानकूर्मकंम्नाम.
uttānakūrmāsanam āha kukkuṭāsaneti. kukkuṭāsanasya yo bandhaḥ pūrvaślokoktas tasmin sthitaḥ dorbhyāṃ bāhubhyāṃ kandharāṃ grīvāṃ sambadhya kūrmavad uttāno yasmin bhaved etad āsanam uttānakūrmakaṃm nāma.
Readings

kukkuṭā (γ1 δ1 ε1 ε3 χ) ] kurk(k)uṭā (βω η1 η2), kukuṭā (β2)
bandhastho (β2 βω γ1 ε1 ε3 χ) ] bandhasthe (δ1), madhyastho (η2), vat kṛtvā (η1)
saṃbadhya (cett.) ] saṃveṣṭa (γ1), saṃhṛtya (β2)
kandharām (cett.) ] kandharam (βω), kandaraṃ (ε1)
śete (α2 ε1 ε3 η1 η2) ] śene (βω), sthitaḥ (β1 γ1), sthite (α3), sthitvā (β2), bhavet (δ1 χ)
kūrmavad (cett.) ] kūrmarad (βω)
uttāna (α2 β1 βω γ1 η2 χ) ] uttānam (α3 β2 δ1 ε1 ε3 η1)
kūrmakam (cett.) ] pūrvakaṃ (ε1)

Testimonia
Yogacintāmaṇi f. 84r (attr. Haṭhapradīpikā)

kukkuṭāsanabandhastho dorbhyāṃ saṃbadhya kandharām |

bhavet kūrmavad uttānam etad uttānakūrmakam ||

Haṭharatnāvalī 3.74

kukkuṭāsanabandhastho dorbhyāṃ sambadhya kandharām ||

śete kūrmavad uttānam etad uttānakūrmakam || 74 ||

Yuktabhavadeva 6.17 (attr. Haṭhapradīpikā)

kukkuṭāsanabandhastho dorbhyāṃ sambadhya kandharām |

śete kūrmavad uttānam etad uttānakūrmakam ||

iti uttānakūrmāsanam ||

HP 1.25

पादाङ्गुष्ठौ तु पाणिभ्यां गृहीत्वा श्रवणावधि

धनुराकर्षणं कृत्वा धनुरासनमुच्यते

pādāṅguṣṭhau tu pāṇibhyāṃ gṛhītvā śravaṇāvadhi /

dhanurākarṣaṇaṃ kṛtvā dhanurāsanam ucyate //

Clasping the big toes with the hands and performing the action of drawing a bow as far as the ear is called the bow pose (dhanurāsana).
Philological Commentary

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.

Jyotsna Commentary
धनुरासनमाह पादाङ्गुष्ठौ त्विति. पाणिभ्यां पादयोरङ्गुष्ठौ गृहीत्वा श्रवणावधि कर्णपर्यन्तं धनुष आकर्षणं यथा भवति तथा कुर्यात्. गृहीताङ्गुष्ठमेकं पाणिं प्रसारितं कृत्वा गृहीताङ्गुष्ठमितरं पाणिं कर्णपर्यन्तमाकुञ्चितं कुर्यादित्य् अर्थः. एतद्धनुरासनमुच्यते.
dhanurāsanam āha pādāṅguṣṭhau tv iti. pāṇibhyāṃ pādayor aṅguṣṭhau gṛhītvā śravaṇāvadhi karṇaparyantaṃ dhanuṣa ākarṣaṇaṃ yathā bhavati tathā kuryāt. gṛhītāṅguṣṭham ekaṃ pāṇiṃ prasāritaṃ kṛtvā gṛhītāṅguṣṭham itaraṃ pāṇiṃ karṇaparyantam ākuñcitaṃ kuryād ity arthaḥ. etad dhanurāsanam ucyate.
Readings

tu (cett.) ] ca (δ1)
pāṇibhyāṃ (cett.) ] bāhubhyāṃ (η1 η2)
śravaṇāvadhi (cett.) ] śravaṇāvadhiḥ (β2), śravaṇāvadhiṃ (η1), śravaṇavidhi (βω)
karṣaṇaṃ kṛtvā (em.) ] karkhaṇa kṛtvā (δ1), karṣaṇaṃ kṛṣṭaṃ (α3), karṣaṇaḥ kṛṣṭaṃ (η1), karṣaṇākṛṣṭaṃ (α2 β2 ε1 ε3), karṣaṇāt kṛṣṭaṃ (β1 βω γ1), karṣaṇaṃ kuryād (η2 χ)
ucyate (β2 βω γ1 η1 η2 χ) ] īritam (δ1 ε1 ε3)

Testimonia
Yogacintāmaṇi f. 84r (attr. Haṭhapradīpikā)

pādāṅguṣṭhau ca pāṇibhyāṃ gṛhītvā śravaṇāvadhi |

dhanurākarṣaṇaṃ kṛtvā dhanurāsanam īritam ||

Haṭharatnāvalī 3.51

atha dhanurāsanam---

pādāṅguṣṭhau tu pāṇibhyāṃ gṛhītvā śravaṇāvadhi ||

dhanurākarṣaṇaṃ kṛtvā dhanurāsanam ucyate ||

ākarṣaṇaṃ kṛtvā ] ākarṣaṇākṛṣṭaṃ P,T,t1

Yuktabhavadeva 6.18 (attr. Haṭhapradīpikā)

pādāṅguṣṭhau tu pāṇibhyāṃ gṛhītvā śravaṇāvadhi |

dhanurākarṣaṇaṃ kṛtvā dhanurāsanam īritam ||

iti dhanurāsanam ||

Cf. Haṭhayogasaṃhitā p. 21

dhanurāsanam |

prasārya pādau bhuvi daṇḍarūpau

karau ca pṛṣṭhe dhṛtapādayugmau |

kṛtvā dhanustulyavivarttitāṅgaṃ

nigadyate vai dhanurāsanaṃ tat || 25 ||

HP 1.26

वामोरुमूलार्पितदक्षपादं

जानोर्बहिर्वेष्टितदक्षदोष्णा

प्रगृह्य तिष्ठेत्परिवर्तिताङ्गः

श्रीमत्स्यनाथोदितमासनं स्यात् ॥

vāmorumūlārpitadakṣapādaṃ

jānor bahirveṣṭitadakṣadoṣṇā /

pragṛhya tiṣṭhet parivartitāṅgaḥ

śrīmatsyanāthoditam āsanaṃ syāt //

[The yogi] should hold the right foot, which is placed at the base of the left thigh, with the [hand of] the right arm, which is wrapped around the outside of the knee, and remain [like that] with his body twisted. This posture was taught by the revered Matsyendranātha.
Philological Commentary

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.

Jyotsna Commentary
मत्येन्द्रासनमाह वामोरुमूलेति. वामोरुमूले 'र्पितः स्थापितो यो दक्षपादः तं सम्प्रदायात् पृष्ठतोगतवामपाणिना गुल्फस्योपरिभागे प्रगृह्य. जानोः दक्षिणपादजानोः बहिःप्रदेशे वेष्टितो यो वामपादः तं वामपादजानोः बहिर्वेष्टितदक्षिणपाणिना अङ्गुष्ठे प्रगृह्य. परिवर्तिताङ्गः वामभागेन पृष्ठतोमुखं यथा स्यादेवं परिवर्तितं परावर्तितमङ्गं येन स तथा तादृशो यत्र तिष्ठेत्स्थितिं कुर्यात्तदासनं मत्य्सेन्द्रनाथेनोदितम्कथितं स्यात्. तदुदितत्वात् तन्नामकमेव वदन्ति. एवं दक्षोरुमूलार्पितवामपादं पृष्ठतोगतदक्षिणपाणिना प्रगृह्य वामजानोर् बहिर्वेष्टितदक्षपादं दक्षिणपादजानोः बहिर्वेष्टितवामपाणिना प्रगृह्य दक्षभागेन पृष्ठतोमुखं यथा स्यादेवं परिवर्तिताङ्गश्चाभ्यसेत्.
matyendrāsanam āha vāmorumūleti. vāmorumūle 'rpitaḥ sthāpito yo dakṣapādaḥ taṃ sampradāyāt pṛṣṭhatogatavāmapāṇinā gulphasyoparibhāge pragṛhya. jānoḥ dakṣiṇapādajānoḥ bahiḥpradeśe veṣṭito yo vāmapādaḥ taṃ vāmapādajānoḥ bahir veṣṭitadakṣiṇapāṇinā aṅguṣṭhe pragṛhya. parivartitāṅgaḥ vāmabhāgena pṛṣṭhatomukhaṃ yathā syād evaṃ parivartitaṃ parāvartitam aṅgaṃ yena sa tathā tādṛśo yatra tiṣṭhet sthitiṃ kuryāt tad āsanaṃ matysendranāthenoditam kathitaṃ syāt. taduditatvāt tannāmakam eva vadanti. evaṃ dakṣorumūlārpitavāmapādaṃ pṛṣṭhatogatadakṣiṇapāṇinā pragṛhya vāmajānor bahirveṣṭitadakṣapādaṃ dakṣiṇapādajānoḥ bahirveṣṭitavāmapāṇinā pragṛhya dakṣabhāgena pṛṣṭhatomukhaṃ yathā syād evaṃ parivartitāṅgaś cābhyaset.
Metre: Upajāti
Readings

dakṣapādaṃ (cett.) ] dakṣapādo (α2 α3)
jānor (γ1 η1 η2 χ) ] jānaur (βω), jānvor (β2 δ1 ε1 ε3)
bahirveṣṭita (cett.) ] bahiṣṭhita (γ1ac), bahisaṃṣṭhita (γ1pc)
dakṣadoṣṇā (α2 β2 δ1) ] dakṣadorbhyāṃ (γ1), vāmapādam (βω η1 η2 χ), vāmadoṣṇā (α3 ε3), vāmadoṣṇi (ε1)
vartitāṅgaḥ (cett.) ] marditāṅgaḥ (δ1)
matsyanātho (cett.) ] matsyadinātho (βω)

Testimonia
Yogacintāmaṇi f. 84r (attr. Haṭhapradīpikā)

vāmorumūlārpitadakṣapādaṃ jānvor bahirveṣṭitadakṣadoṣṇā |

pragṛhya tiṣṭhet parivartitāṅgaḥ śrīmatsyanāthoditam āsanaṃ syāt ||

Haṭharatnāvalī 3.57

atha matsyendrāsanam---

vāmorumūlārpitadakṣapādo jānvor bahirveṣṭitadakṣadoṣṇā |

pragṛhya tiṣṭhet parivartitāṅgaḥ śrīmatsyanāthoditam āsanaṃ syāt~||

°dakṣapādo ] °dakṣapādaṃ P, °dakṣapādau t1

Yuktabhavadeva 6.19 (attr. Haṭhapradīpikā)

vāmorumūlārpitadakṣapādaṃ jānvor bahirveṣṭitadakṣadoṣṇā |

pragṛhya tiṣṭhan parivartitāṅgaḥ śrīmatsyanāthoditam āsanaṃ syāt ||

HP 1.27

मत्स्येन्द्रपीठं जठरप्रवृद्ध-

प्रचण्डरुङ्मण्डलखण्डनास्त्रम्

अभ्यासतः कुण्डलिनीप्रबोधं

दण्डस्थिरत्वं च ददाति पुंसाम् ॥

matsyendrapīṭhaṃ jaṭharapravṛddha-

pracaṇḍaruṅmaṇḍalakhaṇḍanāstram /

abhyāsataḥ kuṇḍalinīprabodhaṃ

daṇḍasthiratvaṃ ca dadāti puṃsām //

Matsyendra’s seat is a destructive missile for the many terrible diseases that develop in the stomach; through practice it brings about in men the awakening of Kuṇḍalinī and steadiness of the spine.
Philological Commentary

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.

Jyotsna Commentary
मत्स्येन्द्रासनस्य फलमाह मत्स्येन्द्रेति. प्रचण्डं दुःसहं यत्रुजां रोगाणां मण्डलं समूहः तस्य खण्डने छेदने 'स्त्रमस्त्रमिव तादृशं मत्स्येन्द्रपीठं मत्स्येन्द्रासनम्. अभ्यासतः प्रत्यहमावर्तनरूपादभ्यासात्पुंसां जठरस्य जठराग्नेः प्रकृष्टां दीप्तिं वृद्धिम्ददाति. तथा कुण्डलिन्या आधारशक्तेः प्रबोधं निद्राभावं तथा चन्द्रस्य तालुनः उपरिभागे स्थितस्य नित्यं क्षरतः स्थिरत्वं क्षरणाभावं च ददातीत्यर्थः.
matsyendrāsanasya phalam āha matsyendreti. pracaṇḍaṃ duḥsahaṃ yat rujāṃ rogāṇāṃ maṇḍalaṃ samūhaḥ tasya khaṇḍane chedane 'stram astram iva tādṛśaṃ matsyendrapīṭhaṃ matsyendrāsanam. abhyāsataḥ pratyahamāvartanarūpād abhyāsāt puṃsāṃ jaṭharasya jaṭharāgneḥ prakṛṣṭāṃ dīptiṃ vṛddhim dadāti. tathā kuṇḍalinyā ādhāraśakteḥ prabodhaṃ nidrābhāvaṃ tathā candrasya tālunaḥ uparibhāge sthitasya nityaṃ kṣarataḥ sthiratvaṃ kṣaraṇābhāvaṃ ca dadātīty arthaḥ.
Metre: Upajāti
Readings

pīṭhaṃ (cett.) ] vīraṃ (η1), vīra (ε1)
jaṭhara (cett.) ] jvalana (βω), vīra (ε1)
pravṛddha (η2) ] pravuddhaṃ (γ1), pravuddhau (δ1), prabodhaṃ (β2), pracaṇḍaṃ (ε1 ε3 η1), pracaṇḍa (α2 α3 β1), pradiptaṃ (βω), pradīptiṃ (χ)
pracaṇḍa (β2 βω γ1 δ1 η2 χ) ] picaṇḍa (α2 ε1), vicaṃḍa (β1), viccaṇḍa (η1), om. (ε3)
ruṅmaṇḍala (β2 βω δ1 ε3 η2 χ) ] rūrmaṇḍala (η1), rugmaṃḍana (γ1), ruk(!)māṃḍana (ε1)
khaṇḍanāstram (cett.) ] khaṇḍanāmaṃ (γ1), khaṇḍalāsyam (δ1)
daṇḍa (cett.) ] candra (η2ac χ), kāya (ε3)
sthiratvaṃ (cett.) ] sthitatvaṃ (δ1)
ca dadāti (cett.) ] dadāti (γ1ac), pradadāti (γ1pc δ1)

Testimonia
Yogacintāmaṇi f. 84r (attr. Haṭhapradīpikā)

matsyendrapīṭhaṃ jaṭharapravṛddha-

pracaṇḍaruṅmaṇḍalakhaṇḍanāstram |

abhyāsataḥ kuṇḍalinīprabodhaṃ

daṇḍe sthiratvaṃ pradadāti puṃsām ||

°pravṛddha ] N : °pravṛddhiṃ L

Haṭharatnāvalī 3.58

matsyendrapīṭhaṃ jaṭharapradīptaṃ

pracaṇḍarugmaṇḍalakhaṇḍanāstram |

abhyāsataḥ kuṇḍalinīprabodhaṃ

daṇḍasthiratvaṃ ca dadāti puṃsām ||

°pradīptaṃ ] pravṛttaṃ T,t1 °pravṛttaḥ N,n1,n3,J

Haṭhatattvakaumudī 7.8

matsyendrapīṭhaṃ jaṭharapracaṇḍa-

ruṅmaṇḍalakhaṇḍanakhaṇḍanāstram |

abhyāsataḥ kuṇḍalinīprabodhaṃ

daṇḍasthiratvaṃ ca dadāti puṃsām ||

Yuktabhavadeva 6.20 (attr. Haṭhapradīpikā)

matsyendrapīṭhaṃ jaṭharaprabuddhaṃ

pracaṇḍaruṅmaṇḍalakhaṇḍanāstram |

abhyasataṃ kuṇḍalinīprabodhaṃ

daṇḍasthiratvaṃ ca dadāti puṃsām ||

HP 1.28

प्रसार्य पादौ भुवि दण्डरूपौ

दोर्भ्यां पदाग्रद्वितयंगृहीत्वा ।

जानूपरिन्यस्तललाटदेशो

वसेदिदं पश्चिमतानमाहुः

prasārya pādau bhuvi daṇḍarūpau

dorbhyāṃ padāgradvitayaṃgṛhītvā /

jānūparinyastalalāṭadeśo

vased idaṃ paścimatānam āhuḥ //

[The yogi] should stretch out the legs on the ground [as straight] as a stick, hold the toes of both feet with the hands, and practise with the forehead placed on the knees. They call this the back-stretch (paścimatānam).
Philological Commentary

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.

Jyotsna Commentary
पश्चिमतानासनमाह प्रसार्येति. भुवि भूमौ दण्डस्य रूपमिव रूपं ययोस्तौ दण्डाकारौ श्लिष्टगुल्फौ प्रसार्य प्रसारितं कृत्वा. दोर्भ्याम् आकुञ्चिततर्जनीभ्यां भुजाभ्यां पदोः पादयोश्चाग्रे अग्रभागौ तयोर्द्वितयं द्वयमङ्गुष्ठप्रदेशयुग्मं बलादाकर्षणपूर्वकं यथा जान्वधोभागस्य भूमेर् उत्थानं न स्यात्तथा गृहीत्वा. जानोरुपरिन्यस्तो ललाटदेशो येन तादृशो यत्र वसेत्. इदं पश्चिमताननामकमासनमाहुः.
paścimatānāsanam āha prasāryeti. bhuvi bhūmau daṇḍasya rūpam iva rūpaṃ yayos tau daṇḍākārau śliṣṭagulphau prasārya prasāritaṃ kṛtvā. dorbhyām ākuñcitatarjanībhyāṃ bhujābhyāṃ padoḥ pādayoś cāgre agrabhāgau tayor dvitayaṃ dvayam aṅguṣṭhapradeśayugmaṃ balād ākarṣaṇapūrvakaṃ yathā jānvadhobhāgasya bhūmer utthānaṃ na syāt tathā gṛhītvā. jānor uparinyasto lalāṭadeśo yena tādṛśo yatra vaset. idaṃ paścimatānanāmakam āsanam āhuḥ.
Metre: Upajāti
Readings

dorbhyāṃ (cett.) ] dvābhyāṃ (βω η2)
padāgra (β2 γ1pc ε1 ε3 η1 χ) ] dāgra (γ1ac), karābhyāṃ (βω η2), ca pādaṃ (δ1)
deśo (cett.) ] deśe (β2 βω)
vased (β2 βω γ1 ε1 η1 χ) ] ’bhyased (δ1), bhaved (ε3), d (η2)
tāna (cett.) ] tāṇa (ε1 η1)
āhuḥ (cett.) ] baṃdhaḥ (ε3 η1), baṃdhaṃ (ε1)

Sources
Cf. Śivasaṃhitā 3.108

prasārya caraṇadvandvaṃ parasparasusaṃyutam |

svapāṇibhyāṃ dṛḍhaṃ dhṛtvā jānūpari śiro nyaset ||

Testimonia
Yogacintāmaṇi f. 84r (attr. Haṭhapradīpikā)

prasārya pādau bhuvi daṇḍarūpau

dvābhyāṃ ca pādadvitayaṃ gṛhītvā |

jānūpari nyastalalāṭadeśo

’bhyased idaṃ paścimatānam āhuḥ ||

Haṭharatnāvalī 3.66

atha paścimatānāsanam---

prasārya pādau bhuvi daṇḍarūpau

dorbhyāṃ padāgradvitayaṃ gṛhītvā |

jānūpari nyastalalāṭadeśo

vased idaṃ paścimatānam āhuḥ ||

dorbhyāṃ padāgradvitayaṃ ] dvābhyāṃ karābhyāṃ dvitayaṃ n1,n3

Yuktabhavadeva 6.22 (attr. Haṭhapradīpikā)

prasārya pādau bhuvi daṇḍarūpau

dorbhyāṃ ca pādadvitayaṃ gṛhītvā |

jānūpari nyastalalāṭapaṭṭo

nyased idaṃ paścimatānam āhuḥ ||

HP 1.29

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 //

Foremost among āsanas, the back-stretch thus makes the breath flow to the rear (i.e.~in the central channel), increases the digestive fire, makes the belly thin and prevents diseases in men.
Philological Commentary

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.

Jyotsna Commentary
अथ तत्फलमितीति. इति पूर्वोक्तमासनेष्व्'प्यग्र्यं मुख्यं पश्चिमतानम्पवनं प्राणं पश्चिमवाहिनं पश्चिमेन पश्चिममार्गेण सुषुम्नामार्गेण वहतीति पश्चिमवाही तं तादृशं करोति. जठरानलस्य जठरे यो 'नलो 'ग्निस्तस्योदयं वृद्धिं कुर्यात्. उदरे मध्यप्रदेशे कार्श्यं कृशत्वं कुर्यात्. अरोगतामारोग्यं चकारान्नाडीवलनादिसाम्यं कुर्यात्.
atha tatphalam itīti. iti pūrvoktam āsaneṣv 'py agryaṃ mukhyaṃ paścimatānam pavanaṃ prāṇaṃ paścimavāhinaṃ paścimena paścimamārgeṇa suṣumnāmārgeṇa vahatīti paścimavāhī taṃ tādṛśaṃ karoti. jaṭharānalasya jaṭhare yo 'nalo 'gnis tasyodayaṃ vṛddhiṃ kuryāt. udare madhyapradeśe kārśyaṃ kṛśatvaṃ kuryāt. arogatām ārogyaṃ cakārān nāḍīvalanādisāmyaṃ kuryāt.
Metre: Śiśulīlā
Readings

tānap (cett.) ] tāṇam (ε1 η1), tāyām (α1)
āsanāgryaṃ (α1 β2 βω ε3 η1 χ) ] āsanāśāgryaṃ (η2), āsanākhyaṃ (δ1 ε1), āyanaṃ (γ1)
paścima (cett.) ] paścimā (δ1)
vāhinaṃ (cett.) ] vāhanaṃ (α1 βω ε1)
jaṭharānalasya (cett.) ] jaṭharānilasya (δ1)
kārśyam (cett.) ] kāryam (γ1), kṛśyam (βω)
arogatāṃ (α1 β2 ε1 ε3 η1pc χ) ] alogatāṃ (γ1), arogitāṃ (δ1 η1ac η2), arogyatāṃ (βω)

Sources
Cf. Śivasaṃhitā 3.109–110

āsanāgryam idaṃ proktaṃ jaṭharānaladīpanam |

dehāvasādaharaṇaṃ paścimottānasaṃjñakam ||

ya etad āsanaṃ śreṣṭhaṃ pratyahaṃ sādhayet sudhīḥ |

vāyuḥ paścimamārgeṇa tasya saṃcarati dhruvam ||

Testimonia
Yogacintāmaṇi f. 84r (attr. Haṭhapradīpikā)

iti paścimatānam āsanāgryaṃ

pavanaṃ paścimavāhinaṃ karoti |

udayaṃ jaṭharānalasya kuryād

udare kārśyam arogitāṃ ca puṃsām ||

Haṭharatnāvalī 3.67

iti paścimatānam āsanāgryaṃ

pavanaṃ paścimavāhinaṃ karoti |

udayaṃ jaṭharānalasya kuryād

udare kārśyam arogatāṃ ca puṃsām ||

HP 1.30

धरामवष्टभ्य करद्वयेन

त्कूर्परस्थापितनाभिपार्श्वः

उच्चासनो दण्डवदुत्थितः खे

मायूरमेतत्प्रवदन्ति पीठम्

dharām avaṣṭabhya karadvayena

tat kūrparasthāpitanābhipārśvaḥ /

uccāsano daṇḍavad utthitaḥ khe

māyūram etat pravadanti pīṭham //

Supporting oneself on the ground with both hands, the elbows placed on either side of the navel, lifted up into the air in a raised posture [as straight] as a stick: they call this posture the peacock.
Philological Commentary

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.

Jyotsna Commentary
अथ मायूरासनमाह धरामिति. करद्वयेन करयोर्द्वयं युग्मं तेन धराम्भूमिमवष्टभ्य अवलम्ब्य प्रसारिताङ्गुली भूमिसंलग्नतलौ संन्निहितौ करौ कृत्वेत्यर्थः. तस्य करद्वयस्य कूर्परयोः भुजमध्यसन्धिभागयोः स्थापिते धृते नाभेः पार्श्वे पार्श्वभागौ येन स उच्चासन उच्चमुन्नतमासनं यस्यैतादृशः. खे शून्ये दण्डवद्दण्डेन तुल्यम् उत्थित ऊर्ध्वं स्थितो यत्र भवति तन्मायूरम्मयूरस्येदं तत्सम्बन्धित्वात्तन्नामकं प्रवदन्ति. योगिन इति शेषः.
atha māyūrāsanam āha dharām iti. karadvayena karayor dvayaṃ yugmaṃ tena dharām bhūmim avaṣṭabhya avalambya prasāritāṅgulī bhūmisaṃlagnatalau saṃnnihitau karau kṛtvety arthaḥ. tasya karadvayasya kūrparayoḥ bhujamadhyasandhibhāgayoḥ sthāpite dhṛte nābheḥ pārśve pārśvabhāgau yena sa uccāsana uccam unnatam āsanaṃ yasyaitādṛśaḥ. khe śūnye daṇḍavad daṇḍena tulyam utthita ūrdhvaṃ sthito yatra bhavati tan māyūram mayūrasyedaṃ tatsambandhitvāt tannāmakaṃ pravadanti. yogina iti śeṣaḥ.
Metre: Upajāti
Readings

karadvayena (β2 βω γ1 η1 η2 χ) ] karadvayābhyāṃ (α1 α2 ε3), karasthalābhyāṃ (α3 ε1), punaḥ karābhyāṃ (δ1), puraḥ karābhyāṃ (δ3)
kūrpara (β2 ε1 ε3 η1 η2 χ) ] kurpara (α1 βω γ1), kurpare (Δ)
pārśvaḥ (cett.) ] pārśve (βω Δ)
uccāsano (cett.) ] uccāsanā (α1), uccāsane (δ3), taccāsanaṃ (δ1)
utthitaḥ khe (cett.) ] utthitaś cet (α1), ucchritaś ca (β2), utthitaḥ khaṃ (ε1), utthitasya (βω)
māyūram (β2 γ1 Δ ε1 ε3 η2) ] mayūram (α1 βω η1 χ)
pīṭham (cett.) ] santaḥ (Δ)

Sources
Vimānārcanākalpa 96

karatale bhūmau saṃsthāpya kūrparau nābhipārśvayor nyasya nataśirāḥ (unnataśirāḥ) pādau ḍaṇḍavad vyomni saṃsthito mayūrāsanam iti ||

Pādmasaṃhitā (yogapāda) 1.21c–22d:

avaṣṭabhya dharāṃ samyak talābhyāṃ hastayor dvayoḥ ||

kūrparau nābhipārśve ca sthāpayitvā mayūravat |

samunnamya śiraḥpādau mayūrāsanam iṣyate ||

Ahirbudhnyasaṃhitā 31.36–37

mayūrāsanam

niveśya kūrparau samyaṅ nābhimaṇḍalapārśvayoḥ |

avaṣṭabhya bhuvaṃ pāṇitalābhyāṃ vyomni daṇḍavat ||

Vasiṣṭhasaṃhitā 1.76–77

avaṣṭabhya dharāṃ samyak talābhyāṃ ca karadvayam |

hastayoḥ kūrparau cāpi sthāpayan nābhipārśvayoḥ ||

samunnataśiraḥpādo daṇḍavad vyomni saṃsthitaḥ |

mayūrāsanam etad dhi sarvapāpavināśanam ||

ca karadvayam ] karayor dvayoḥ

Yogayājñavalkya 3.15–16

avaṣṭabhya dharāṃ samyak talābhyāṃ tu karadvayoḥ |

hastayoḥ kūrparau cāpi sthāpayan nābhipārśvayoḥ ||

samunnataśiraḥpādo daṇḍavad vyomni saṃsthitaḥ |

mayūrāsanam etat tu sarvapāpapraṇāśanam ||

Testimonia
Yogacintāmaṇi f. 84r (attr. Haṭhapradīpikā)

dharām avaṣṭabhya punaḥ karābhyāṃ

tatkūrpare sthāpitanābhipārśvaḥ |

tadāsane daṇḍavad utthitaḥ khe

mayūram etat pravadanti santaḥ ||

Haṭharatnāvalī 3.42

atha mayūram

dharām avaṣṭabhya karadvayena

tatkūrpare sthāpitanābhipārśvaḥ |

uccāsano daṇḍavad utthitaḥ khe

mayūram etat pravadanti pīṭham ||

HP 1.31

हरति सकलरोगानाशु गुल्मोरादी-

नभिभवति च दोषानासनं श्रीमयूरम् ।

बहुकदशनभुक्तं भस्म कुर्यादशेषं

जनयति जठराग्निं जारयेत्कालकूटम् ॥

harati sakalarogān āśu gulmodarādī-

n abhibhavati ca doṣān āsanaṃ śrīmayūram /

bahukadaśanabhuktaṃ bhasma kuryād aśeṣaṃ

janayati jaṭharāgniṃ jārayet kālakūṭam //

The glorious peacock [posture] quickly gets rid of bloating and all other diseases of the abdomen, and overcomes humoral imbalances. It reduces to ashes food which is bad or has been eaten to excess, kindles the digestive fire and causes strong poison to be digested.
Jyotsna Commentary
मयूरासनगुणानाह हरतीति. गुल्मो रोगविशेषः उदरं जलोदरं ते आदिनी येषां प्लीहादीनां ते तथा तान्सकलरोगान्सकला ये रोगास्तानाशु झटिति हरति नाशयति. श्रीमयूरमासनमिति सर्वत्र सम्बध्यते. दोषान्वातपित्तकफानालस्यादींश्चाभिभवति तिरस्करोति. बह्वतिशयितं कदशनं कदन्नं यद्भुक्तं तदशेषं समस्तं भस्मकुर्यात्पाचयेदित्यर्थः. जठराग्निं जठरानलं जनयति प्रादुर्भावयति. कालकूटम्विषं कालकूटशब्दो 'त्र कालकूटवदपकारकान्नपरः तं जारयेत् जीर्णं कुर्यात्पाचयेदित्यर्थः.
mayūrāsanaguṇān āha haratīti. gulmo rogaviśeṣaḥ udaraṃ jalodaraṃ te ādinī yeṣāṃ plīhādīnāṃ te tathā tān sakalarogān sakalā ye rogās tān āśu jhaṭiti harati nāśayati. śrīmayūram āsanam iti sarvatra sambadhyate. doṣān vātapittakaphān ālasyādīṃś cābhibhavati tiraskaroti. bahv atiśayitaṃ kadaśanaṃ kadannaṃ yad bhuktaṃ tad aśeṣaṃ samastaṃ bhasmakuryāt pācayed ity arthaḥ. jaṭharāgniṃ jaṭharānalaṃ janayati prādurbhāvayati. kālakūṭam viṣaṃ kālakūṭaśabdo 'tra kālakūṭavad apakārakānnaparaḥ taṃ jārayet jīrṇaṃ kuryāt pācayed ity arthaḥ.
Metre: Mālinī
Readings

rogān āśu (cett.) ] rogān śvāsa (ε1), doṣān āśu (η2), doṣān asu (βω)
gulmo (cett.) ] gulpho (γ1), gulphau (α1)
ādīn (cett.) ] ādin (βω)
abhibhavati ca (Δ ε1 η1 η2 χ) ] abhibhavati (α1 ε3), abhavati ca (γ1), abhavati (βω), na hi bhavati ca (β2)
bhasma (cett.) ] tac ca (δ1)
aśeṣaṃ (cett.) ] aśeṣo (η1), iśutraṃ (ε1), om. (β2)
jaṭharāgniṃ (cett.) ] jaṭharāgraṃ (ε1), vaḍavāgniṃ (βω)
jārayet (cett.) ] jvālayet (η2)

Testimonia
Yogacintāmaṇi f. 84r (attr. Haṭhapradīpikā)

harati sakalarogān āśu gulmodarādīn

abhibhavati ca doṣān āsanaṃ śrīmayūram |

bahukadaśanabhuktaṃ bhasma kuryād aśeṣam

janayati jaṭharāgniṃ jārayet kālakūṭam ||

Haṭharatnāvalī 3.43

harati sakalarogān āśu gulmodarādīn

abhibhavati ca doṣān āsanaṃ śrīmayūram ||

bahukadaśanabhuktaṃ bhasma kuryād vicitram

janayati jaṭharāgniṃ jīryate kālakūṭam ||

HP 1.32

उत्तानं शववद्भूमौ शयनं तु शवासनम्

सर्वासनश्रान्तिहरं चित्तविश्रान्तिसाधनम्

uttānaṃ śavavad bhūmau śayanaṃ tu śavāsanam /

sarvāsanaśrāntiharaṃ cittaviśrāntisādhanam //

Lying with one’s back on the ground like a corpse is the corpse posture. It removes the fatigue [caused by practising] any āsana and calms the mind.
Jyotsna Commentary
शवासनमाहार्धेन उत्तानमिति. शवेन मृतशरीरेण तुल्यं शववदुत्तानं भूमिसंलग्नं पृष्ठं यथा स्यात्तथा शयनं निद्रायामिव संनिवेशो यत्तच्छवासनं. शवाख्यमासनम्. शवासनप्रयोजनमाह उत्तरार्धेन. शवासनं श्रान्तिहरं श्रान्तिं हठाभ्यासश्रमं हरतीति श्रान्तिहरं. चित्तस्य विश्रान्तिर्विश्रामस्तस्याः कारकम्.
śavāsanam āhārdhena uttānam iti. śavena mṛtaśarīreṇa tulyaṃ śavavad uttānaṃ bhūmisaṃlagnaṃ pṛṣṭhaṃ yathā syāt tathā śayanaṃ nidrāyām iva saṃniveśo yat tac chavāsanaṃ. śavākhyam āsanam. śavāsanaprayojanam āha uttarārdhena. śavāsanaṃ śrāntiharaṃ śrāntiṃ haṭhābhyāsaśramaṃ haratīti śrāntiharaṃ. cittasya viśrāntir viśrāmas tasyāḥ kārakam.
Metre: Anuṣṭubh (c: bha-vipulā)
Readings

uttānaṃ (cett.) ] uttāna (α1 β2 γ1 η2)
śayanaṃ tu śavāsanam (α1 β2 βω γ1 ε1 η1) ] śayanaṃ ca śavāsanam (ε3 η2), śayanaṃ tat śavāsanam (χ), śavāsanam idaṃ smṛtam (Δ)
sarvāsana (α2 β1 β2 γ1 ε1 η1 η2) ] savāsana (βω), śavāsanaṃ (α1 Δ ε3 χ)
śrānti (cett.) ] śrama (ε3)
sādhanam (α1 β1 β2 βω γ1 δ1 ε1) ] kārakam (δ3 ε3 η1 η2 χ)

Sources
Cf. Dattātreyayogaśāstra 24cd

uttānaśavavad bhūmau śayanaṃ coktam uttamam ||

Testimonia
Yogacintāmaṇi f. 84r (attr. Haṭhapradīpikā)

uttānaṃ śavavad bhūmau śavāsanam idaṃ smṛtam |

śavāsanaṃ śrāntiharaṃ cittaviśrāntisādhanam ||

Haṭharatnāvalī 3.76

athāntimaṃ śavāsanam

prasārya hastapādau ca viśrāntyā śayanaṃ tathā |

sarvāsanaśramaharaṃ śayitaṃ tu śavāsanam ||

Cf. Haṭhatattvakaumudī 7.12

śavāsanaṃ hṛtkupitavātagranthivibhedakam |

sarvāsanaśrāntijit hṛtśramaghnaṃ yogisaukhyadam ||

Yuktabhavadeva 6.21

uttānaṃ śavavad bhūmau śayanaṃ tu śavāsanam |

śavāsanaṃ śrāntiharaṃ cittaviśrāntikārakam ||

iti śavāsanam ||

HP 1.33

चतुराशीत्यासनानि शिवेन कथितानि तु

तेभ्यश्चतुष्कमादाय सारभूतं ब्रवीम्यहम् ॥

caturāśītyāsanāni śivena kathitāni tu /

tebhyaś catuṣkam ādāya sārabhūtaṃ bravīmy aham //

Śiva has taught eighty-four āsanas. I shall take the four best from them and describe them.
Philological Commentary

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.

Jyotsna Commentary
वक्ष्यमाणासनचतुष्टयस्य श्रेष्ठत्वं वदन्नाह चतुरशीतीति. शिवेनेश्वरेण चतुरधिकाशीतिसङ्ख्याकान्यासनानि कथितानि. चकाराच्चतुरशीतिलक्षाणि च. तदुक्तं गोरक्षनाथेन

आसनानि च तावन्ति यावन्त्यो जीवजातयः

एतेषामखिलान्भेदान्विजानाति महेश्वरः

चतुराशीतिलक्षाणि एकैकं समुदाहृतम्

ततः शिवेन पीठानां षोडशोनं शतं कृतमिति.

तेभ्यः शिवोक्तचतुरशीतिलक्षासनानां मध्ये प्रशस्तानि यानि चतुरशीत्यासनानि तेभ्य आदाय गृहीत्वा सारभूतं श्रेष्ठभूतं चतुष्कमहं ब्रवीमीत्यन्वयः.
vakṣyamāṇāsanacatuṣṭayasya śreṣṭhatvaṃ vadann āha caturaśītīti. śiveneśvareṇa caturadhikāśītisaṅkhyākāny āsanāni kathitāni. cakārāc caturaśītilakṣāṇi ca. tad uktaṃ gorakṣanāthena

āsanāni ca tāvanti yāvantyo jīvajātayaḥ

eteṣām akhilān bhedān vijānāti maheśvaraḥ

caturāśītilakṣāṇi ekaikaṃ samudāhṛtam

tataḥ śivena pīṭhānāṃ ṣoḍaśonaṃ śataṃ kṛtam iti.

tebhyaḥ śivoktacaturaśītilakṣāsanānāṃ madhye praśastāni yāni caturaśīty āsanāni tebhya ādāya gṛhītvā sārabhūtaṃ śreṣṭhabhūtaṃ catuṣkam ahaṃ bravīmīty anvayaḥ.
Metre: Anuṣṭubh (a: ra-vipulā)
Readings

śivena (cett.) ] sarvāṇi (ε1), kathitāni (β2)
kathitāni (cett.) ] kathitāna (βω), śivena (β2)
tu (α1 α3 β2 βω ε1 ε3 η1 η2) ] vai (γ1 δ1 δ3), ca (α2 χ)

Sources
Śivasaṃhitā 3.96

caturaśīty āsanāni santi nānāvidhāni ca |

tebhyaś catuṣkam ādāya mayoktāni bravīmy aham ||

Cf. Dattātreyayogaśāstra 5

caturāśītilakṣānām ekaikaṃ samudāhṛtaṃ |

ataḥ śivena pīṭhānāṃ ṣoḍaśonaṃ śataṃ kṛtam ||

Cf. Vivekamārtaṇḍa 5

caturāśītilakṣānām ekaikaṃ samudāhṛtaṃ |

ataḥ śivena pīṭhānāṃ ṣoḍaśonaṃ śataṃ kṛtam ||

Testimonia
Yogacintāmaṇi f. 84v

haṭhapradīpikāyām—

caturaśīty āsanāni śivena kathitāni vai |

tebhyaś catuṣkam ādāya sārabhūtaṃ bravīmy aham ||

Haṭharatnāvalī 3.23

caturaśīty āsanāni śivena kathitāni tu |

tebhyaś catuṣkam ādāya sārabhūtaṃ bravīmy aham ||

HP 1.34

सिद्धं पद्मं तथा सिंहं भद्रं चेति चतुष्टयम्

श्रेष्ठं तत्रापि च सखे तिष्ठ सिद्धासने सदा ॥

siddhaṃ padmaṃ tathā siṃhaṃ bhadraṃ ceti catuṣṭayam /

śreṣṭhaṃ tatrāpi ca sakhe tiṣṭha siddhāsane sadā //

The adept, lotus, lion and auspicious pose: these four are the best and, among those, always sit in the adept’s pose, my dear.
Philological Commentary

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.

Metre: Anuṣṭubh (c: na-vipulā)
Readings

padmaṃ (cett.) ] bhadraṃ (δ1)
tathā (cett.) ] yathā (βω)
siṃhaṃ (β2 βω γ1 η1 η2 χ) ] saiṃhaṃ (ε1 ε3), padmaṃ (δ1), bhadraṃ (δ3)
bhadraṃ (cett.) ] siṃhaṃ (δ1 δ3)
ceti (β2 γ1 δ1 δ3 η2 χ) ] caiva (α1 η1), caitac (βω ε1), cātha (ε3)
catuṣṭayam (cett.) ] catuṣkakaṃ (ε3)
tatrāpi ca sakhe (α1 β2 βω γ1) ] tatrāpi ca sukhe (η1 η2 χ), tatrāpi ca sukhaṃ (ε3), tathāpi ca sakhe (δ2), tathāpi bhadraṃ [ca] (δ1 δ3), tatra viśeṣeṇa (ε1)
tiṣṭha (α1 β2 βω γ1) ] tiṣṭhat (ε3), tiṣṭhet (Δ η1 η2 χ), śreṣṭhaṃ (ε1)
siddhāsane (cett.) ] siṃhāsane (δ1), padmāsanaṃ (ε1)

Testimonia
Yogacintāmaṇi f. 84v (attr. Haṭhapradīpikā)

siddhaṃ padmaṃ tathā bhadraṃ siṃhaṃ ceti catuṣṭayam |

śreṣṭhaṃ tatrāpi vai padmaṃ tiṣṭhet siddhāsane sadā ||

Haṭharatnāvalī 3.24

siddhaṃ padmaṃ tathā siṃhaṃ bhadraṃ ceti catuṣṭayam |

śreṣṭhaṃ tatrāpi ca tathā tiṣṭhet siddhāsane sadā ||

tathā ] satve P, sakhe T,t1

HP 1.35

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 //

Now, the adept’s pose (siddhāsana). [The yogi] should put the heel at the perineum, firmly place the [other] foot on the penis, focus the mind, hold the body erect and [remain] motionless, his senses restrained, gazing between the brows with his eyes unmoving. This, which breaks open the door to liberation, is called the adept’s pose.
Philological Commentary

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.

Jyotsna Commentary
तदेव चतुष्कं नाम्ना निर्दिशति सिद्धमिति. सिद्धं सिद्धासनं पद्मं पद्मासनं सिंहं सिंहासनं भद्रं भद्रासनं च इति चतुष्टयम्श्रेष्ठमतिशयेन प्रशस्यम्. तत्रापि चतुष्टये सुखे सुखकरे सिद्धासने सदा तिष्ठेतेतेन सिद्धासनं चतुष्टये 'प्युत्कृष्टमिति सूचितम्.
आसनचतुष्टये 'प्युत्कृष्टत्वात्प्रथमं सिद्धासनमाह योनिस्थानकमिति. योनिस्थानमेव योनिस्थानकम्स्वार्थे कप्रत्ययः. गुदोपस्थयोर् मध्यप्रदेशो योनिस्थानं तत्. अङ्घ्रिर्वामश्चरणस्तस्य मूलेन पार्ष्णिभागेन घटितं संलग्नं कृत्वा. अथानन्तरमेकम् पादं दक्षिणं पादं मेढ्रे इन्द्रियस्योपरिभागे दृढं यथा स्यात्तथा विन्यसेत्. हृदये हृदयसमीपे हनुं चिबुकं सुस्थिरम्सम्यक्स्थिरं कृत्वा हनुहृदययोश् चतुरङ्गुलमन्तरं यथा भवति तथा कृत्वेति रहस्यम्. संयमितानि विषयेभ्यः परावृत्तानि इन्द्रियाणि येन स तथा. अचला या दृक्दृष्टिस्तया भ्रुवोरन्तरं मध्यं पश्येत्. हि प्रसिद्धं मोक्षस्य यत्कपाटं प्रतिबन्धकं तस्य भेदं नाशं जनयतीति तादृशम्. सिद्धानां योगिनाम्. आस्ते 'त्र आस्यते 'नेनेति वा आसनं सिद्धासननामकमिदं भवेदित्यर्थः.
tad eva catuṣkaṃ nāmnā nirdiśati siddham iti. siddhaṃ siddhāsanaṃ padmaṃ padmāsanaṃ siṃhaṃ siṃhāsanaṃ bhadraṃ bhadrāsanaṃ ca iti catuṣṭayam śreṣṭham atiśayena praśasyam. tatrāpi catuṣṭaye sukhe sukhakare siddhāsane sadā tiṣṭhet etena siddhāsanaṃ catuṣṭaye 'py utkṛṣṭam iti sūcitam.
āsanacatuṣṭaye 'py utkṛṣṭatvāt prathamaṃ siddhāsanam āha yonisthānakam iti. yonisthānam eva yonisthānakam svārthe kapratyayaḥ. gudopasthayor madhyapradeśo yonisthānaṃ tat. aṅghrir vāmaś caraṇas tasya mūlena pārṣṇibhāgena ghaṭitaṃ saṃlagnaṃ kṛtvā. athānantaram ekam pādaṃ dakṣiṇaṃ pādaṃ meḍhre indriyasyoparibhāge dṛḍhaṃ yathā syāt tathā vinyaset. hṛdaye hṛdayasamīpe hanuṃ cibukaṃ susthiram samyaksthiraṃ kṛtvā hanuhṛdayayoś caturaṅgulam antaraṃ yathā bhavati tathā kṛtveti rahasyam. saṃyamitāni viṣayebhyaḥ parāvṛttāni indriyāṇi yena sa tathā. acalā yā dṛk dṛṣṭis tayā bhruvor antaraṃ madhyaṃ paśyet. hi prasiddhaṃ mokṣasya yat kapāṭaṃ pratibandhakaṃ tasya bhedaṃ nāśaṃ janayatīti tādṛśam. siddhānāṃ yoginām. āste 'tra āsyate 'neneti vā āsanaṃ siddhāsananāmakam idaṃ bhaved ity arthaḥ.
Jyotsna Commentary
तदेव चतुष्कं नाम्ना निर्दिशति सिद्धमिति. सिद्धं सिद्धासनं पद्मं पद्मासनं सिंहं सिंहासनं भद्रं भद्रासनं च इति चतुष्टयम्श्रेष्ठमतिशयेन प्रशस्यम्. तत्रापि चतुष्टये सुखे सुखकरे सिद्धासने सदा तिष्ठेतेतेन सिद्धासनं चतुष्टये 'प्युत्कृष्टमिति सूचितम्.
आसनचतुष्टये 'प्युत्कृष्टत्वात्प्रथमं सिद्धासनमाह योनिस्थानकमिति. योनिस्थानमेव योनिस्थानकम्स्वार्थे कप्रत्ययः. गुदोपस्थयोर् मध्यप्रदेशो योनिस्थानं तत्. अङ्घ्रिर्वामश्चरणस्तस्य मूलेन पार्ष्णिभागेन घटितं संलग्नं कृत्वा. अथानन्तरमेकम् पादं दक्षिणं पादं मेढ्रे इन्द्रियस्योपरिभागे दृढं यथा स्यात्तथा विन्यसेत्. हृदये हृदयसमीपे हनुं चिबुकं सुस्थिरम्सम्यक्स्थिरं कृत्वा हनुहृदययोश् चतुरङ्गुलमन्तरं यथा भवति तथा कृत्वेति रहस्यम्. संयमितानि विषयेभ्यः परावृत्तानि इन्द्रियाणि येन स तथा. अचला या दृक्दृष्टिस्तया भ्रुवोरन्तरं मध्यं पश्येत्. हि प्रसिद्धं मोक्षस्य यत्कपाटं प्रतिबन्धकं तस्य भेदं नाशं जनयतीति तादृशम्. सिद्धानां योगिनाम्. आस्ते 'त्र आस्यते 'नेनेति वा आसनं सिद्धासननामकमिदं भवेदित्यर्थः.
tad eva catuṣkaṃ nāmnā nirdiśati siddham iti. siddhaṃ siddhāsanaṃ padmaṃ padmāsanaṃ siṃhaṃ siṃhāsanaṃ bhadraṃ bhadrāsanaṃ ca iti catuṣṭayam śreṣṭham atiśayena praśasyam. tatrāpi catuṣṭaye sukhe sukhakare siddhāsane sadā tiṣṭhet etena siddhāsanaṃ catuṣṭaye 'py utkṛṣṭam iti sūcitam.
āsanacatuṣṭaye 'py utkṛṣṭatvāt prathamaṃ siddhāsanam āha yonisthānakam iti. yonisthānam eva yonisthānakam svārthe kapratyayaḥ. gudopasthayor madhyapradeśo yonisthānaṃ tat. aṅghrir vāmaś caraṇas tasya mūlena pārṣṇibhāgena ghaṭitaṃ saṃlagnaṃ kṛtvā. athānantaram ekam pādaṃ dakṣiṇaṃ pādaṃ meḍhre indriyasyoparibhāge dṛḍhaṃ yathā syāt tathā vinyaset. hṛdaye hṛdayasamīpe hanuṃ cibukaṃ susthiram samyaksthiraṃ kṛtvā hanuhṛdayayoś caturaṅgulam antaraṃ yathā bhavati tathā kṛtveti rahasyam. saṃyamitāni viṣayebhyaḥ parāvṛttāni indriyāṇi yena sa tathā. acalā yā dṛk dṛṣṭis tayā bhruvor antaraṃ madhyaṃ paśyet. hi prasiddhaṃ mokṣasya yat kapāṭaṃ pratibandhakaṃ tasya bhedaṃ nāśaṃ janayatīti tādṛśam. siddhānāṃ yoginām. āste 'tra āsyate 'neneti vā āsanaṃ siddhāsananāmakam idaṃ bhaved ity arthaḥ.
Metre: Śārdūlavikrīḍita
Readings

atha (γ1) ] tatra (α1 β2 η2)
siddhāsanam (α1 β2 γ1 η2) ]
sthānaka (cett.) ] dvāraka (α1 β2 γ1 Δ)
m aṅghrimūla (cett.) ] °m aṅghrimūlā (δ1), mūlāṅghri (η2)
ghaṭitaṃ (cett.) ] puṭakaṃ (ε1)
dṛḍhaṃ (cett.) ] dhruvaṃ (ε1 ε3)
meḍhre (cett.) ] medhre (γ1), madhye (δ1)
ekahṛdayo (em.) ] ekahṛdaye (α1 γ1 ε1), eka + + + (α3), eva hṛdaye (α2 β1 Δ ε3 η2 χ), eva niyataṃ (β2 βω), āsyahṛdaye (η1)
dhṛtvā (cett.) ] kṛtvā (β2 βω χ)
samaṃ (cett.) ] hanuṃ (χ)
vigraham (cett.) ] susthiraṃ (χ)
sthāṇuḥ (cett.) ] sthāṇu (δ1)
paśyan (α1 β2 βω δ3 η1 η2) ] paśyad (γ1), paśyed (α3 δ1 δ2 ε1 ε3 χ)
etan (Δ ε1 ε3 η1) ] caitan (α1 β2 βω γ1 η2), hy etan (χ)
janakaṃ (cett.) ] jananaṃ (δ2 ε1)

Sources
Vivekamārtaṇḍa 7

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

Testimonia
Yogacintāmaṇi f.~84v–85r (attr.~Pavanayogasaṅgraha)

pavanayogasaṃgrahe—

yonisthānakam aṅghrimūlaghaṭitaṃ kṛtvā dṛḍhaṃ vinyasen

meḍhre pādam athaikam ekahṛdayaḥ kṛtvā samaṃ vigraham |

sthāṇuḥ saṃyamitendriyo ’caladṛśā paśyed bhruvor antaraṃ tv

etan mokṣakapāṭabhedanakaraṃ siddhāsanaṃ procyate ||

Haṭharatnāvalī 3.25

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

HP 1.36

मतान्तरे तु

मेढ्रादुपरि विन्यस्य सव्यगुल्फं तथोपरि ।

गुल्फान्तरं 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)

However, in another school [siddhāsana is taught as follows]:Place the left heel on the penis and put the other heel on top: this is the adept’s pose (siddhāsana).Only the first teaching [on siddhāsana] is accepted by me.
Philological Commentary

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.

Jyotsna Commentary
मत्स्येन्द्रसम्मतं सिद्धासनमुक्त्वान्यसंमतं वक्तुमाह मतान्तरे त्विति. तदेव दर्शयति मेढ्रादिति. मेढ्रादुपस्थादुपर्यूर्ध्वभागे सव्यं वामगुल्फं विन्यस्य तथा सव्यवदुपरि सव्यपादस्योपरि न तु सव्यगुल्फस्य. गुल्फान्तरं दक्षिणगुल्फं च निक्षिप्य वसेदिति शेषः. इदं सिद्धासनम्मतान्तराभिमतं भवेदित्यर्थः.
matsyendrasammataṃ siddhāsanam uktvānyasaṃmataṃ vaktum āha matāntare tv iti. tad eva darśayati meḍhrād iti. meḍhrād upasthād upary ūrdhvabhāge savyaṃ vāmagulphaṃ vinyasya tathā savyavad upari savyapādasyopari na tu savyagulphasya. gulphāntaraṃ dakṣiṇagulphaṃ ca nikṣipya vased iti śeṣaḥ. idaṃ siddhāsanam matāntarābhimataṃ bhaved ity arthaḥ.
Readings

matāntare tu (α1 β2 γ1 η2 χ) ] matāntare (βω ε1 ε3 η1), matsaṃtare (ε2), matsyendraḥ | matāntaraṃ tu (δ1), etan matsyendramataṃ matāntare tu (δ2 δ3)
vinyasya (cett.) ] nikṣipya (α1 β1 βω), niḥkṣipya (η2)
savya (α1 β2 βω γ1 ε1 η2) ] savyaṃ (ε3 χ), savyaṃ tu (η1), vāma (Δ)
ca (cett.) ] tu (η1)
nikṣipya (cett.) ] niḥkṣipya (η2), vinyasya (δ1)
matsaṃmatam (ε2) ] matsamaṃtaṃ (α1), matsyamataṃ (ε1 ε3), matsyendramatam (β2 γ1), saṃmataṃ (β1)

Sources
Vasiṣṭhasaṃhitā 1.81

meḍhrād upari nikṣipya gulphaṃ tathopari |

gulphāntaraṃ vinikṣipya muktāsanam idaṃ smṛtam ||

Yogayājñavalkya 3.15

meḍhrād upari nikṣipya savyaṃ gulphaṃ tathopari |

gulphāntaraṃ ca nikṣipya muktāsanam idaṃ tu vā ||

Testimonia
Yogacintāmaṇi f. 85r (attr. Pavanayogasaṅgraha)

tathā |

meḍhrād upari vinyasya savyaṃ gulphaṃ tathopari |

gulphāntaraṃ tu vinyasya siddhāsanam idaṃ bhavet ||

Haṭharatnāvalī 3.26

matāntare tu

meḍhrād upari niḥkṣipya savyaṃ gulphaṃ tathopari |

gulphāntaraṃ ca niḥkṣipya siddhāḥ siddhāsanaṃ viduḥ ||

HP 1.37

एतत्सिद्धासनं प्राहुरन्ये वज्रासनं विदुः ।

मुक्तासनंवदन्त्येके प्राहुर्गुप्तासनं परे ॥

etat siddhāsanaṃ prāhur anye vajrāsanaṃ viduḥ /

muktāsanaṃvadanty eke prāhur guptāsanaṃ pare //

Some call this the adept’s pose (siddhāsana), others know it as the thunderbolt pose (vajrāsana), a few say it is the pose of the liberated (muktāsana) and some call it the secret pose (guptāsana).
Jyotsna Commentary
तत्र प्रथमं महासिद्धसंमतमित्याह पूर्वोक्तमिति. अस्यैव मतभेदान्नामभेदानाह एतद् इति. एतत्पूर्वोक्तं सिद्धासनं सिद्धासननामकं प्राहुः. केचिदित्यध्याहारः. अन्ये वज्रासनं वज्रासनसंज्ञकं विदुः जानन्ति. एके मुक्तासनं मुक्तासनाभिधं वदन्ति. परे गुप्तासनं गुप्तासनाख्यं प्राहुः. अत्रासनाभिज्ञाः. यत्र वामपादपार्ष्णिं योनिस्थाने नियोज्य दक्षिणपादपार्ष्णिर्मेण्ढ्रादुपरि स्थाप्यते तत्सिद्धासनम्. यत्र दक्षिणपादपार्ष्णिं योनिस्थाने नियोज्य वामपादपार्ष्णिर्मेढ्रादुपरि स्थाप्यते तद् वज्रासनम्. यत्र तु दक्षिणसव्यपार्ष्णिद्वयमुपर्यधोभागेन संयोज्य योनिस्थानेन संयोज्यते तन्मुक्तासनम्. यत्र च पूर्ववत्संयुक्तं पार्ष्णिद्वयं मेढ्रादुपरि निधीयते तद्गुप्तासनमिति.
tatra prathamaṃ mahāsiddhasaṃmatam ity āha pūrvoktam iti. asyaiva matabhedān nāmabhedān āha etad iti. etat pūrvoktaṃ siddhāsanaṃ siddhāsananāmakaṃ prāhuḥ. kecid ity adhyāhāraḥ. anye vajrāsanaṃ vajrāsanasaṃjñakaṃ viduḥ jānanti. eke muktāsanaṃ muktāsanābhidhaṃ vadanti. pare guptāsanaṃ guptāsanākhyaṃ prāhuḥ. atrāsanābhijñāḥ. yatra vāmapādapārṣṇiṃ yonisthāne niyojya dakṣiṇapādapārṣṇir meṇḍhrād upari sthāpyate tat siddhāsanam. yatra dakṣiṇapādapārṣṇiṃ yonisthāne niyojya vāmapādapārṣṇir meḍhrād upari sthāpyate tad vajrāsanam. yatra tu dakṣiṇasavyapārṣṇidvayam uparyadhobhāgena saṃyojya yonisthānena saṃyojyate tan muktāsanam. yatra ca pūrvavat saṃyuktaṃ pārṣṇidvayaṃ meḍhrād upari nidhīyate tad guptāsanam iti.
Readings

etat (cett.) ] iti (δ2 δ3), kecit (δ1)
anye (cett.) ] anyathā (α1)
muktāsanaṃ (cett.) ] muktvāsanaṃ (δ1), guptāsanaṃ (α1)
vadanty eke (cett.) ] vadanty anye (δ1 δ2), vidur anye (δ3)
guptāsanaṃ (cett.) ] muktāsanaṃ (α1)

Testimonia
Yogacintāmaṇi f. 85r (attr. Pavanayogasaṅgraha)

etat siddhāsanaṃ prāhuḥ padmāsanam atho viduḥ |

guptāsanaṃ vadanty eke prāhur vajrāsanaṃ pare |

ke cin muktāsanaṃ prāhur idam āsanam uttamam ||

Haṭharatnāvalī 3.27

etat siddhāsanaṃ prāhur anye vajrāsanaṃ viduḥ |

muktāsanaṃ vadanty eke prāhur guptāsanaṃ pare ||

Cf.~the Telugu Śivayogasāramu by Kolani Ganapatideva (date 14th c.)

siddāsanambunu, gondaru vajrāsanambaniyu |

gondaru muktāsanambaniyu, gondadu gulbāsanam ||

and a Telugu verse by the poet Pingali Surana (active 16th c.)

kondaru siddāsanamani

kondaru vajrāsanamani koniyādudurī

pondaga dīnini mariyoka

kondaru guptāsamanu kondru mahātmā

The last two references are taken from Reddy 1982: 41–42
HP 1.38

यमेष्विव मिताहारमहिंसां नियमेष्विव

मुख्यं सर्वासनेष्वेकं सिद्धाः सिद्धासनं विदुः ॥

yameṣv iva mitāhāram ahiṃsāṃ niyameṣv iva /

mukhyaṃ sarvāsaneṣv ekaṃ siddhāḥ siddhāsanaṃ viduḥ //

Like measured diet amongst rules and non-violence amongst observances, the adepts know siddhāsana to be the single most important of all postures.
Philological Commentary

Jyotsna Commentary
अथ सप्तभिः श्लोकैः सिद्धासनं प्रशंसति यमेष्वित्यादिभिः. यमेषु मिताहारमिव. मिताहारो वक्ष्यमाणः सुस्निग्धमधुराहार इत्यादिना. नियमेषु अहिंसामिव. सर्वाणि यान्य् आसनानि तेषु सिद्धाः एकं सिद्धासनं मुख्यं विदुरिति सम्बन्धः.
atha saptabhiḥ ślokaiḥ siddhāsanaṃ praśaṃsati yameṣvityādibhiḥ. yameṣu mitāhāram iva. mitāhāro vakṣyamāṇaḥ susnigdhamadhurāhāra ityādinā. niyameṣu ahiṃsām iva. sarvāṇi yāny āsanāni teṣu siddhāḥ ekaṃ siddhāsanaṃ mukhyaṃ vidur iti sambandhaḥ.
Readings

yameṣv iva (cett.) ] yameṣv eva (η1 η2), yameṣu ca (β2)
mitāhāram (cett.) ] mitāhāra (βω η1), mitāhāraḥ (η2)
ahiṃsāṃ (β2 δ1 δ2 ε3 χ) ] nahiṃsāṃ (γ1), ahiṃsā (α2 α3 β1 βω δ3 ε1 η1 η2)
niyameṣv iva (cett.) ] niyameṣu ca (β2 η1)
ekaṃ (cett.) ] evaṃ (δ1), eke (ε3)
siddhāḥ siddhāsanaṃ (cett.) ] etat siddhāsanaṃ (β2), siddhāsanam idaṃ (Δ)

Sources
Cf. Dattātreyayogaśāstra 33

laghvāhāras tu teṣv eko mukhyo bhavati nāpare |

ahiṃsā niyameṣv eko mukhyo bhavati nāpare || 33 ||

Testimonia
Yogacintāmaṇi f. 85r (attr. Haṭhapradīpikā)

niyameṣu mitāharo yathāhịmsā yameṣv iva |

mukhyaṃ sarvāsaneṣv evaṃ siddhāsanaṃ idaṃ viduḥ |

HP 1.39

चतुराशीतिपीठेषु सिद्धमेव सदाभ्यसेत्

द्वासप्ततिसहस्रेषु सुषुम्णामिव नाडिषु

caturāśītipīṭheṣu siddham eva sadābhyaset /

dvāsaptatisahasreṣu suṣumṇām iva nāḍiṣu //

From among the eighty-four postures, one should regularly practise just siddhāsana, in the same way from among the 72,000 channels [one should practise, focusing on] suṣumṇā.
Philological Commentary

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).

Jyotsna Commentary
चतुरशीतीति. चतुरधिकाशीतिसङ्ख्याकानि यानि पीठानि तेषु सिद्धमेव सिद्धासनमेव सदा सर्वदाभ्यसेत्. सिद्धासनस्य सदाभ्यासे हेतुगर्भविशेषणं. द्वासप्ततिसहस्राणां नाडीनां मलशोधनम्मलस्य शोधनं शोधकं यतः.
caturaśītīti. caturadhikāśītisaṅkhyākāni yāni pīṭhāni teṣu siddham eva siddhāsanam eva sadā sarvadābhyaset. siddhāsanasya sadābhyāse hetugarbhaviśeṣaṇaṃ. dvāsaptatisahasrāṇāṃ nāḍīnāṃ malaśodhanam malasya śodhanaṃ śodhakaṃ yataḥ.
Readings

siddham eva sadābhyaset (cett.) ] siddhāsanaṃ sadābhyaset (δ1 δ3), abhyaset siddhāsanaṃ sadā (δ2)
dvāsaptati (cett.) ] dvisaptati (ε3)
sahasreṣu (cett.) ] sahasrāsu (ε3), sahasrāṇāṃ (χ)
suṣumṇām (α3 β2 Δ ε3 η2) ] sukhumṇām (γ1), suṣumṇā (α2 ε1 η1), nāḍīnāṃ (βω χ)
iva nāḍiṣu (α3 β1 β2 γ1 Δ ε1 ε3) ] iva nāḍikā (η1), eva nāḍiṣu (η2), ca nāḍiṣu (α2), malaśodhanam (βω χ)

Testimonia
Yogacintāmaṇi f. 85r (attr. Haṭhapradīpikā)

caturaśītipīṭheṣu siddhāsanaṃ samabhyaset |

dvāsaptatisahasreṣu suṣumṇām iva nāḍiṣu ||

Yogasārasaṅgraha p.9 (attr. Yogasāramañjarī)

caturāśītapīṭheṣu siddham eva samabhyaset |

dvisaptatisahasreṣu suṣumnām iva nāḍiṣu ||

Yogacintāmaṇi f. 79r (attr. Haṭhayoga)

maṇḍalā dṛśyate siddhiḥ kuṇḍalyabhyāsayoginaḥ |

dvisaptatisahasrāṇāṃ nāḍīnāṃ malaśodhanam ||

Cf. Kumbhakapaddhati 120 (on the effects of practising kumbhaka)

dvāsaptati sahāsrāṇāṃ nāḍīnāṃ malaśodhanam |

yatheṣṭaṃ dhāraṇaṃ vāyor vikārābhāva eva ca ||

HP 1.40

आत्मध्यायी मिताहारी यावद्द्वादशवत्सरम् ।

सदा सिद्धासनाभ्यासाद्योगी निष्पत्तिमाप्नुयात्

श्रमदैर्बहुभिः पीठैः किं स्यात्सिद्धासने सति

ātmadhyāyī mitāhārī yāvad dvādaśavatsaram /

sadā siddhāsanābhyāsād yogī niṣpattim āpnuyāt /

śramadair bahubhiḥ pīṭhaiḥ kiṃ syāt siddhāsane sati //

By meditating upon the self, restricting the diet and regularly practising siddhāsana for twelve years, the yogi attains the niṣpatti stage. What’s the point of the [other] many tiring postures when there is siddhāsana?
Philological Commentary

The notion of āsanas causing fatigue (śrama) was mentioned earlier in the verse on the corpse pose (1.32).

Jyotsna Commentary
आत्मध्यायीति. आत्मानं ध्यायतीत्यात्मध्यायी. मित आहारो 'स्यास्तीति मिताहारी. यावन्तो द्वादश वत्सराः यावद्द्वादशवत्सरम्. यावदवधारण इत्यव्ययीभावः समासः. द्वादशवत्सरपर्यन्तमित्यर्थः. सदा सर्वदा सिद्धासनस्याभ्यासाद्योगी योगाभ्यासी निष्पत्तिम् योगसिद्धिमाप्नुयात्प्राप्नुयात्. योगाङ्गान्तराभ्यासमन्तरेण सिद्धासनाभ्यासमात्रेण सिद्धिं प्राप्नुयादित्यर्थः.
ātmadhyāyīti. ātmānaṃ dhyāyatīty ātmadhyāyī. mita āhāro 'syāstīti mitāhārī. yāvanto dvādaśa vatsarāḥ yāvaddvādaśavatsaram. yāvad avadhāraṇa ity avyayībhāvaḥ samāsaḥ. dvādaśavatsaraparyantam ity arthaḥ. sadā sarvadā siddhāsanasyābhyāsād yogī yogābhyāsī niṣpattim yogasiddhim āpnuyāt prāpnuyāt. yogāṅgāntarābhyāsam antareṇa siddhāsanābhyāsamātreṇa siddhiṃ prāpnuyād ity arthaḥ.
Readings

ātmadhyāyī (cett.) ] ātmādhyāyī (ε3)
mitāhārī (cett.) ] mitāhāro (Δ ε1)
bhyāsād (cett.) ] °bhyāsā (ε1), °bhyānād (δ1)
yogī (cett.) ] yoga (ε3)
niṣpattim āpnuyāt (cett.) ] niṣpattim avāpnuyāt (η2), siddhim avāpnuyāt (α2 βω)
śramadair bahubhiḥ (α2 β2 γ1) ] śramādau bahubhiḥ (η1), samastair bahubhiḥ (ε1), samastabahubhiḥ (ε3), śramadairghyādibhiḥ (Δ), kim ādyair bahubhiḥ (βω η2), kim anyair bahubhiḥ (χ)
kiṃ syāt (α2 β2 γ1 Δ ε3) ] sadā (βω η1 η2), yadā (ε1), siddhe (χ)
sati (cett.) ] satya (βω), sthite (β2 γ1)

Testimonia
Yogacintāmaṇi f. 85r (attr. Haṭhapradīpikā)

ātmadhyāyī mitāhārī yāvad dvādaśavatsaram |

sadā siddhāsanābhyāsād yogī niṣpattim āpnuyāt |

śramadair bahubhiḥ pīṭhaiḥ kiṃ syāt siddhāsane sati ||

Yogasārasaṅgraha p. 9 (attr. Yogasāramañjarī)

ātmadhyāyo mitāhārī yāvad dvādaśavatsaram |

sadā siddhāsanābhyāsād yoganiṣpattim āpnuyāt ||

śramadair bahubhiḥ pīṭhair alaṃ siddhāsane sati |

HP 1.41

प्राणानिले सावधानं बद्धे केवलकुम्भके

उत्पद्यते निरायासात्स्वयमेवोन्मनी यथा

prāṇānile sāvadhānaṃ baddhe kevalakumbhake /

utpadyate nirāyāsāt svayam evonmanī yathā //

Just as the [state] beyond mind (unmanī) arises automatically, without effort, when the prāṇa breath has been carefully stopped in kevalakumbhaka, [...]
Jyotsna Commentary
किमन्यैरिति. सिद्धासने सिद्धे सत्यन्यैर्बहुभिः पीठैरासनैः किम्. न किमपीत्यर्थः. सावधाने प्राणानिले प्राणवायौ केवलकुम्भके बद्धे सति उन्मनी उन्मन्यवस्था. सा कलेवाह्लादकत्वाच्चन्द्रलेखेव निरायासादनायासात्स्वयमेवोत्पद्यत उदेति.
kim anyair iti. siddhāsane siddhe saty anyair bahubhiḥ pīṭhair āsanaiḥ kim. na kim apīty arthaḥ. sāvadhāne prāṇānile prāṇavāyau kevalakumbhake baddhe sati unmanī unmanyavasthā. sā kalevāhlādakatvāc candralekheva nirāyāsād anāyāsāt svayam evotpadyata udeti.
Metre: Anuṣṭubh (a: ra-vipulā)
Readings

prāṇānile (cett.) ] prāṇānale (βω)
sāvadhānaṃ (α2 γ1 δ2 ε1 η1 η2) ] sāvadhāna (δ3), sāvadhāne (β2 βω δ1 χ), sāvadhāno (ε3)
baddhe (cett.) ] baṃdhe (βω), baṃdhaḥ (ε1), baddhvai (γ1)
kevalakumbhake (Δ ε3 η1 η2 χ) ] kevalakumbhakaḥ (α2 α3 β1 βω ε1), kevalakumbhataḥ (β2 γ1)
utpadyate (cett.) ] utpadyaṃte (β2 βω η1)
svayam evonmanī (cett.) ] om. (β2)
yathā (cett.) ] tathā (η1), kalā (χ), om. (β2)

Testimonia
Yogacintāmaṇi f. 85r (attr. Haṭhapradīpikā)

prāṇānile sāvadhāne baddhe kevalakumbhake |

utpatsyate nirāyāsāt svayam evonmanī yathā ||

HP 1.42

तथैकस्मिन्नेव दृढं बद्धे सिद्धासने सदा

बन्धत्रयमनायासात् स्वयमेवोपजायते ॥

tathaikasminn eva dṛḍhaṃ baddhe siddhāsane sadā /

bandhatrayam anāyāsāt svayam evopajāyate //

[...] so too the three locks (bandha) arise automatically without effort, every time siddhāsana alone is firmly adopted.
Philological Commentary

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.

Jyotsna Commentary
तथेति. तथोक्तप्रकारेणैकस्मिन्नेव सिद्धासने दृढे बद्धे सति बन्धत्रयम् मूलबन्धोड्डीयानबन्धजालन्धरबन्धरूपमनायासात्

पार्ष्णिभागेन सम्पीड्य योनिमाकुञ्चयेद्गुदम्

इत्यादिवक्ष्यमाणप्रकारेण मूलबन्धादिषु य आयासस्तं विनैव स्वयमेवोपजायते स्वत एवोत्पद्यत इत्यर्थः.
tatheti. tathoktaprakāreṇaikasminn eva siddhāsane dṛḍhe baddhe sati bandhatrayam mūlabandhoḍḍīyānabandhajālandharabandharūpam anāyāsāt

pārṣṇibhāgena sampīḍya yonim ākuñcayed gudam

ityādivakṣyamāṇaprakāreṇa mūlabandhādiṣu ya āyāsas taṃ vinaiva svayam evopajāyate svata evotpadyata ity arthaḥ.
Metre: Anuṣṭubh (a: bha-vipulā)
Readings

ab omitted in β2, ε1 and ε2
c omitted in β2
tathaika (α2 α3 β1 βω η1 η2 χ) ] athaika (γ1 Δ ε3)
dṛḍhaṃ (α2 α3 β1 βω Δ) ] dṛḍhe (ε3 η1 η2 χ), dṛdhe (γ1)
baddhe (cett.) ] baddha (γ1)
siddhāsane (cett.) ] siṃhāsane (δ1)
sadā (cett.) ] tadā (γ1), sati (χ)

Testimonia
Yogacintāmaṇi f. 85r (attr. Haṭhapradīpikā)

athaikasminn eva dṛḍhaṃ baddhe siddhāsane sadā |

bandhatrayam anāyāsāt svayam evopajāyate ||

HP 1.43

नासनं सिद्धसदृशंकुम्भः केवलोपमः

न खेचरीसमा मुद्रा न नादसदृशो लयः ॥ *

nāsanaṃ siddhasadṛśaṃ na kumbhaḥ kevalopamaḥ /

na khecarīsamā mudrā na nādasadṛśo layaḥ // *

There is no posture like siddhāsana, no breath-retention like kevala, no seal like khecarī, [and] no [means for the] dissolution [of mind] like the internal sound (nāda).
Philological Commentary

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.

Jyotsna Commentary
नासनमिति. सिद्धेन सिद्धासनेन सदृशमासनं न अस्तीति शेषः. केवलेन केवलकुम्भकेन उपमीयत इति केवलोपमः कुम्भः कुम्भको नास्ति. खेचरीमुद्रासमा मुद्रा नास्ति. नादसदृशो लयो लयहेतुर्नास्ति.
nāsanam iti. siddhena siddhāsanena sadṛśam āsanaṃ na astīti śeṣaḥ. kevalena kevalakumbhakena upamīyata iti kevalopamaḥ kumbhaḥ kumbhako nāsti. khecarīmudrāsamā mudrā nāsti. nādasadṛśo layo layahetur nāsti.
Metre: Anuṣṭubh (a: na-vipulā)
Readings

Stanza omitted in βω
nāsanaṃ siddhasadṛśaṃ (β2 γ1 Δ ε3 χ) ] nāsanaṃ siddhasadanaṃ (ε1), na cāsanaṃ siddhasamaṃ (η1 η2)
kumbhaḥ kevalopamaḥ (α2 β2 γ1 Δ ε1 ε3 χ) ] kumbhasadṛśo’nilaḥ (η1 η2)
nāda (cett.) ] nādaḥ (η1)

Sources
Śivasaṃhitā 5.47

nāsanaṃ siddhasadṛśaṃ na kumbhasadṛśaṃ balam |

na khecarīsamā mudrā na nādasadṛśo layaḥ ||

Testimonia
Yogacintāmaṇi f. 75r (attr. Haṭhapradīpikā)

nāsanaṃ siddhasadṛśaṃ na kumbhaḥ kevalopamaḥ |

na khecarīsamā mudrā na nādasadṛśo layaḥ ||

Haṭharatnāvalī 3.29

nāsanaṃ siddhasadṛśaṃ na kumbhaḥ kevalopamaḥ ||

na khecarīsamā mudrā na nādasadṛśo layaḥ ||

kumbhaḥ kevalopamaḥ ] kumbhasadṛśo ’nilaḥ N,n1,n2,n3,J

HP 1.44

अथ पद्मासनम्

वामोरूपरि दक्षिणं 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 //

Now the lotus pose (padmāsana).Place the right foot on the left thigh, and the left on the right thigh, firmly hold the big toes with the hands crossed behind the back, put the chin on the chest and gaze at the tip of the nose. This, which destroys diseases for those who undertake the observances, is called the lotus pose.
Jyotsna Commentary
पद्मासनं वक्तुमुपक्रमते अथेति. पद्मासनमाह वामोरूपरीति. वामो य ऊरुस्तस्योपरि दक्षिणंम् चरणं. चकारः पादपूरणे. संस्थाप्य सम्यगुत्तानं स्थापयित्वा वामं सव्यं चरणं तथा दक्षिणचरणवद्दक्षो दक्षिणो य ऊरुस्तस्योपरि संस्थाप्य पश्चिमेन भागेन पृष्ठभागेनेति. विधिर्विधानं करयोरित्यर्थात्. तेन कराभ्यां हस्ताभ्यां दृढम्यथा स्यात्तथा अङ्गुष्ठौ पादाङ्गुष्ठौ धृत्वा गृहीत्वा. दक्षिणं करं पृष्ठतः कृत्वा वामोरुस्थितदक्षिणचरणाङ्गुष्ठं गृहीत्वा वामकरं पृष्ठतः कृत्वा दक्षिणोरुस्थितवामचरणाङ्गुष्ठं गृहीत्वेत्यर्थः. हृदये हृदयसमीपे. सामीपिकाधारे सप्तमी. चिबुकं हनुं निधाय उरसश्चतुराङ्गुलान्तरे चिबुकं निधायेति रहस्यम्. नासाग्रम् नासिकाग्रमालोकयेत्पश्येत्. यत्रैतद्यमिनां योगिनां व्याधेर्विनाशं करोतीति व्याधिविनाशकारि पद्मासनमेतन्नामकं प्रोच्यते सिद्धैरिति शेषः.
padmāsanaṃ vaktum upakramate atheti. padmāsanam āha vāmorūparīti. vāmo ya ūrus tasyopari dakṣiṇaṃm caraṇaṃ. cakāraḥ pādapūraṇe. saṃsthāpya samyag uttānaṃ sthāpayitvā vāmaṃ savyaṃ caraṇaṃ tathā dakṣiṇacaraṇavad dakṣo dakṣiṇo ya ūrus tasyopari saṃsthāpya paścimena bhāgena pṛṣṭhabhāgeneti. vidhir vidhānaṃ karayor ity arthāt. tena karābhyāṃ hastābhyāṃ dṛḍham yathā syāt tathā aṅguṣṭhau pādāṅguṣṭhau dhṛtvā gṛhītvā. dakṣiṇaṃ karaṃ pṛṣṭhataḥ kṛtvā vāmorusthitadakṣiṇacaraṇāṅguṣṭhaṃ gṛhītvā vāmakaraṃ pṛṣṭhataḥ kṛtvā dakṣiṇorusthitavāmacaraṇāṅguṣṭhaṃ gṛhītvety arthaḥ. hṛdaye hṛdayasamīpe. sāmīpikādhāre saptamī. cibukaṃ hanuṃ nidhāya urasaś caturāṅgulāntare cibukaṃ nidhāyeti rahasyam. nāsāgram nāsikāgram ālokayet paśyet. yatraitad yamināṃ yogināṃ vyādher vināśaṃ karotīti vyādhivināśakāri padmāsanam etannāmakaṃ procyate siddhair iti śeṣaḥ.
Metre: Śārdūlavikrīḍita
Readings

atha (cett.) ] tathā (η1), om. (δ1 ε1)
padmāsanam (cett.) ] om. (δ1 ε1)
dakṣiṇaṃ (cett.) ] dakṣaṇaṃ (βω), vidakṣiṇaṃ (δ1)
ca (cett.) ] hi (β2 γ1 Δ)
tathā (cett.) ] tato (βω)
yāmyo (α2 α3 β1 βω ε1 η1) ] dakṣo (β2 γ1 Δ ε3 χ), jānvo (η2)
paścimena vidhinā (cett.) ] tasya bandhanavidhau (βω)
dhṛtvā (cett.) ] pṛṣṭe (βω)
vināśakāri (ε1 ε3 η1 η2 χ) ] vināśakāya (β2), vināsanaṃ (βω), vināśam āśu (γ1), vikāranāśa° (Δ)
yamināṃ (cett.) ] janakaṃ (γ1), °nakaraṃ (Δ)

Sources
Vivekamārtaṇḍa 8

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

Testimonia
Yogacintāmaṇi f. 85v (attr. Haṭhayoga)

haṭhayoge—

vāmorūpari dakṣiṇaṃ hi caraṇaṃ saṃsthāpya vāmaṃ tathā

dakṣorūpari paścimena vidhinā dhṛtvā karābhyāṃ dṛḍham |

aṅguṣṭhau hṛdaye nidhāya civukaṃ nāsāgram ālokayet

etad vyādhivikāranāśanakaraṃ padmāsanaṃ procyate ||

Haṭharatnāvalī 3.34

vāmorūpari dakṣiṇaṃ ca caraṇaṃ saṃsthāpya vāmaṃ tathā

yāmyorūpari paścimena vidhinā dhṛtvā karābhyāṃ dṛḍham |

aṅguṣṭhau hṛdaye nidhāya cibukaṃ nāsāgram ālokayed

etad vyādhivināśakāri yamināṃ padmāsanaṃ procyate ||

HP 1.45

मतान्तरे

उत्तानौ चरणौ कृत्वा ऊरुसंस्थौ प्रयत्नतः

ऊरुमध्ये तथोत्तानौ पाणी कृत्वा ततो दृशौ

matāntare /

uttānau caraṇau kṛtvā ūrusaṃsthau prayatnataḥ /

ūrumadhye tathottānau pāṇī kṛtvā tato dṛśau //

However, in another school [padmāsana is taught as follows]:Carefully put the upturned feet on the thighs and the upturned hands in the middle of the thighs, fix the eyes on the tip of the nose, raise the root of the uvula with the tongue, place the chin on the chest, gently [draw in] the breath [...].
Philological Commentary

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).

Jyotsna Commentary for verses 1.45-47
मत्स्येन्द्रनाथाभिमतं पद्मासनमाह उत्तानाविति. उत्तानौ चरणौ ऊरुसंलग्नपृष्ठभागौ चरणौ पादौ प्रयत्नतः प्रकृष्टाद्यत्नादूरुसंस्थावूर्वोः सम्यक्तिष्ठत इत्यूरुसंस्थौ तादृशौ कृत्वा. ऊर्वोर्मध्ये ऊरुमध्ये. तथा चार्थे. पाणी करावुत्तानौ कृत्वा. ऊरुसंस्थोत्तानपादोभयपार्ष्णिसंलग्नपृष्ठं सव्यं पाणिमुत्तानं कृत्वा तदुपरि दक्षिणं पाणिं चोत्तानं कृत्वेत्यर्थः. ततस्तदनन्तरं. दृशौ दृष्टी. नासाग्र इति नासाग्रे नासिकाग्रे विन्यसेद्विशेषेण निश्चलतया न्यसेदित्यर्थः. राजदन्तानां दंष्ट्राणां सव्यदक्षिणभागे स्थितानां मूले उभे मूलस्थाने जिह्वया उत्तम्भ्य ऊर्ध्वं स्तम्भयित्वा. गुरुमुखादवगन्तव्यो 'यं जिह्वाबन्धः. चिबुकं वक्षसि निधायेति शेषः. शनैर्मन्दं मन्दं पवनं वायुमुत्थाप्य. अनेन मूलबन्धः प्रोक्तः. मूलबन्धो 'पि गुरुमुखादेवावगन्तव्यः. वस्तुतस्तु जिह्वाबन्धेनैवायं चरितार्थ इति हठरहस्यविदः. इदमिति. एवं यत्रास्यते तदिदं पद्मासनं पद्मासनाभिधानं प्रोक्तम्. आसनज्ञैरिति शेषः. कीदृशम्सर्वेषां व्याधीनां विशेषेण नाशनं येन केनापि भाग्यहीनेन दुर्लभम्. धीमता भुवि भूमौ लभ्यते प्राप्यते.
matsyendranāthābhimataṃ padmāsanam āha uttānāv iti. uttānau caraṇau ūrusaṃlagnapṛṣṭhabhāgau caraṇau pādau prayatnataḥ prakṛṣṭād yatnād ūrusaṃsthāv ūrvoḥ samyak tiṣṭhata ity ūrusaṃsthau tādṛśau kṛtvā. ūrvor madhye ūrumadhye. tathā cārthe. pāṇī karāv uttānau kṛtvā. ūrusaṃsthottānapādobhayapārṣṇisaṃlagnapṛṣṭhaṃ savyaṃ pāṇim uttānaṃ kṛtvā tadupari dakṣiṇaṃ pāṇiṃ cottānaṃ kṛtvety arthaḥ. tatas tadanantaraṃ. dṛśau dṛṣṭī. nāsāgra iti nāsāgre nāsikāgre vinyased viśeṣeṇa niścalatayā nyased ity arthaḥ. rājadantānāṃ daṃṣṭrāṇāṃ savyadakṣiṇabhāge sthitānāṃ mūle ubhe mūlasthāne jihvayā uttambhya ūrdhvaṃ stambhayitvā. gurumukhād avagantavyo 'yaṃ jihvābandhaḥ. cibukaṃ vakṣasi nidhāyeti śeṣaḥ. śanair mandaṃ mandaṃ pavanaṃ vāyum utthāpya. anena mūlabandhaḥ proktaḥ. mūlabandho 'pi gurumukhād evāvagantavyaḥ. vastutas tu jihvābandhenaivāyaṃ caritārtha iti haṭharahasyavidaḥ. idam iti. evaṃ yatrāsyate tad idaṃ padmāsanaṃ padmāsanābhidhānaṃ proktam. āsanajñair iti śeṣaḥ. kīdṛśam sarveṣāṃ vyādhīnāṃ viśeṣeṇa nāśanaṃ yena kenāpi bhāgyahīnena durlabham. dhīmatā bhuvi bhūmau labhyate prāpyate.
Readings

matāntare (α2 α3 βω ε2 η1 χ) ] matāntaraṃ (γ1), matāntara (ε3), matāntare tu (β2 δ2 ε1 η2), matabhede (δ1)
ūru (cett.) ] kuru (βω)
prayatnataḥ (cett.) ] vidhānataḥ (δ1)
tathottānau (cett.) ] tathauttānau (δ1 η2ac)
tato dṛśau (cett.) ] tato dṛśai (βω), tu tādṛśau (Δ)

Sources
Dattātreyayogaśāstra 35–37

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 ||

Śivasaṃhitā 3.102–104

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 ||

Testimonia
Yogacintāmaṇi f. 85v

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 ||

Haṭharatnāvalī 3.36–3.37

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 ||

HP 1.46

नासाग्रे विन्यसेद्राजदन्तमूलं जिह्वया ।

उत्तभ्य चिबुकं वक्षस्यास्थाप्यपवनं शनैः ॥*

nāsāgre vinyased rājadantamūlaṃ ca jihvayā /

uttabhya cibukaṃ vakṣasy āsthāpyapavanaṃ śanaiḥ //*

Jyotsna Commentary for verses 1.45-47
मत्स्येन्द्रनाथाभिमतं पद्मासनमाह उत्तानाविति. उत्तानौ चरणौ ऊरुसंलग्नपृष्ठभागौ चरणौ पादौ प्रयत्नतः प्रकृष्टाद्यत्नादूरुसंस्थावूर्वोः सम्यक्तिष्ठत इत्यूरुसंस्थौ तादृशौ कृत्वा. ऊर्वोर्मध्ये ऊरुमध्ये. तथा चार्थे. पाणी करावुत्तानौ कृत्वा. ऊरुसंस्थोत्तानपादोभयपार्ष्णिसंलग्नपृष्ठं सव्यं पाणिमुत्तानं कृत्वा तदुपरि दक्षिणं पाणिं चोत्तानं कृत्वेत्यर्थः. ततस्तदनन्तरं. दृशौ दृष्टी. नासाग्र इति नासाग्रे नासिकाग्रे विन्यसेद्विशेषेण निश्चलतया न्यसेदित्यर्थः. राजदन्तानां दंष्ट्राणां सव्यदक्षिणभागे स्थितानां मूले उभे मूलस्थाने जिह्वया उत्तम्भ्य ऊर्ध्वं स्तम्भयित्वा. गुरुमुखादवगन्तव्यो 'यं जिह्वाबन्धः. चिबुकं वक्षसि निधायेति शेषः. शनैर्मन्दं मन्दं पवनं वायुमुत्थाप्य. अनेन मूलबन्धः प्रोक्तः. मूलबन्धो 'पि गुरुमुखादेवावगन्तव्यः. वस्तुतस्तु जिह्वाबन्धेनैवायं चरितार्थ इति हठरहस्यविदः. इदमिति. एवं यत्रास्यते तदिदं पद्मासनं पद्मासनाभिधानं प्रोक्तम्. आसनज्ञैरिति शेषः. कीदृशम्सर्वेषां व्याधीनां विशेषेण नाशनं येन केनापि भाग्यहीनेन दुर्लभम्. धीमता भुवि भूमौ लभ्यते प्राप्यते.
matsyendranāthābhimataṃ padmāsanam āha uttānāv iti. uttānau caraṇau ūrusaṃlagnapṛṣṭhabhāgau caraṇau pādau prayatnataḥ prakṛṣṭād yatnād ūrusaṃsthāv ūrvoḥ samyak tiṣṭhata ity ūrusaṃsthau tādṛśau kṛtvā. ūrvor madhye ūrumadhye. tathā cārthe. pāṇī karāv uttānau kṛtvā. ūrusaṃsthottānapādobhayapārṣṇisaṃlagnapṛṣṭhaṃ savyaṃ pāṇim uttānaṃ kṛtvā tadupari dakṣiṇaṃ pāṇiṃ cottānaṃ kṛtvety arthaḥ. tatas tadanantaraṃ. dṛśau dṛṣṭī. nāsāgra iti nāsāgre nāsikāgre vinyased viśeṣeṇa niścalatayā nyased ity arthaḥ. rājadantānāṃ daṃṣṭrāṇāṃ savyadakṣiṇabhāge sthitānāṃ mūle ubhe mūlasthāne jihvayā uttambhya ūrdhvaṃ stambhayitvā. gurumukhād avagantavyo 'yaṃ jihvābandhaḥ. cibukaṃ vakṣasi nidhāyeti śeṣaḥ. śanair mandaṃ mandaṃ pavanaṃ vāyum utthāpya. anena mūlabandhaḥ proktaḥ. mūlabandho 'pi gurumukhād evāvagantavyaḥ. vastutas tu jihvābandhenaivāyaṃ caritārtha iti haṭharahasyavidaḥ. idam iti. evaṃ yatrāsyate tad idaṃ padmāsanaṃ padmāsanābhidhānaṃ proktam. āsanajñair iti śeṣaḥ. kīdṛśam sarveṣāṃ vyādhīnāṃ viśeṣeṇa nāśanaṃ yena kenāpi bhāgyahīnena durlabham. dhīmatā bhuvi bhūmau labhyate prāpyate.
Readings

nāsāgre (cett.) ] nāsagre (δ1)
vinyased (cett.) ] vinyasya (βω)
rāja (β1 γ1 Δ η2 χ) ] rājā (ε1), dṛṣṭiṃ (ε3 η1), dṛṣṭī (βω), om. (β2)
mūlaṃ (β1 βω γ1 ε1 ε3 η1 η2) ] mūle (β2 Δ χ)
ca (α2 α3 βω Δ ε3 η1 η2) ] tu (β1 β2 γ1 ε1 χ)
uttabhya (γ1 ε1 η2) ] uttaṃbhya (β1 β2 βω Δ ε3 η1 χ)
vakṣasy (β1 β2 γ1 Δ ε1 χ) ] cakṣasy (ε3), vakṣaṃ (η1), vakṣa (βω η2)
āsthāpya (Δ) ] utthāpya (γ1 χ), utthāya (β2), utthāyot (ε1), otthāpya (ε3), osthāpyot (α2 β1), sthāpayet (βω η1 η2)

HP 1.47

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 /

This is called the lotus pose [and] it cures all diseases. It is difficult for just anyone to accomplish; it is accomplished by a wise person [here] on earth.Only the second teaching [on the lotus pose] is approved by me.
Philological Commentary

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.

Jyotsna Commentary for verses 1.45-47
मत्स्येन्द्रनाथाभिमतं पद्मासनमाह उत्तानाविति. उत्तानौ चरणौ ऊरुसंलग्नपृष्ठभागौ चरणौ पादौ प्रयत्नतः प्रकृष्टाद्यत्नादूरुसंस्थावूर्वोः सम्यक्तिष्ठत इत्यूरुसंस्थौ तादृशौ कृत्वा. ऊर्वोर्मध्ये ऊरुमध्ये. तथा चार्थे. पाणी करावुत्तानौ कृत्वा. ऊरुसंस्थोत्तानपादोभयपार्ष्णिसंलग्नपृष्ठं सव्यं पाणिमुत्तानं कृत्वा तदुपरि दक्षिणं पाणिं चोत्तानं कृत्वेत्यर्थः. ततस्तदनन्तरं. दृशौ दृष्टी. नासाग्र इति नासाग्रे नासिकाग्रे विन्यसेद्विशेषेण निश्चलतया न्यसेदित्यर्थः. राजदन्तानां दंष्ट्राणां सव्यदक्षिणभागे स्थितानां मूले उभे मूलस्थाने जिह्वया उत्तम्भ्य ऊर्ध्वं स्तम्भयित्वा. गुरुमुखादवगन्तव्यो 'यं जिह्वाबन्धः. चिबुकं वक्षसि निधायेति शेषः. शनैर्मन्दं मन्दं पवनं वायुमुत्थाप्य. अनेन मूलबन्धः प्रोक्तः. मूलबन्धो 'पि गुरुमुखादेवावगन्तव्यः. वस्तुतस्तु जिह्वाबन्धेनैवायं चरितार्थ इति हठरहस्यविदः. इदमिति. एवं यत्रास्यते तदिदं पद्मासनं पद्मासनाभिधानं प्रोक्तम्. आसनज्ञैरिति शेषः. कीदृशम्सर्वेषां व्याधीनां विशेषेण नाशनं येन केनापि भाग्यहीनेन दुर्लभम्. धीमता भुवि भूमौ लभ्यते प्राप्यते.
matsyendranāthābhimataṃ padmāsanam āha uttānāv iti. uttānau caraṇau ūrusaṃlagnapṛṣṭhabhāgau caraṇau pādau prayatnataḥ prakṛṣṭād yatnād ūrusaṃsthāv ūrvoḥ samyak tiṣṭhata ity ūrusaṃsthau tādṛśau kṛtvā. ūrvor madhye ūrumadhye. tathā cārthe. pāṇī karāv uttānau kṛtvā. ūrusaṃsthottānapādobhayapārṣṇisaṃlagnapṛṣṭhaṃ savyaṃ pāṇim uttānaṃ kṛtvā tadupari dakṣiṇaṃ pāṇiṃ cottānaṃ kṛtvety arthaḥ. tatas tadanantaraṃ. dṛśau dṛṣṭī. nāsāgra iti nāsāgre nāsikāgre vinyased viśeṣeṇa niścalatayā nyased ity arthaḥ. rājadantānāṃ daṃṣṭrāṇāṃ savyadakṣiṇabhāge sthitānāṃ mūle ubhe mūlasthāne jihvayā uttambhya ūrdhvaṃ stambhayitvā. gurumukhād avagantavyo 'yaṃ jihvābandhaḥ. cibukaṃ vakṣasi nidhāyeti śeṣaḥ. śanair mandaṃ mandaṃ pavanaṃ vāyum utthāpya. anena mūlabandhaḥ proktaḥ. mūlabandho 'pi gurumukhād evāvagantavyaḥ. vastutas tu jihvābandhenaivāyaṃ caritārtha iti haṭharahasyavidaḥ. idam iti. evaṃ yatrāsyate tad idaṃ padmāsanaṃ padmāsanābhidhānaṃ proktam. āsanajñair iti śeṣaḥ. kīdṛśam sarveṣāṃ vyādhīnāṃ viśeṣeṇa nāśanaṃ yena kenāpi bhāgyahīnena durlabham. dhīmatā bhuvi bhūmau labhyate prāpyate.
Readings

proktaṃ (cett.) ] praktaṃ (δ1)
dhīmatā labhyate (cett.) ] dhīmatāṃ labhyate (β2), dhīmatāṃ labhate (γ2), labhyate dhīmatā (ε1 ε3)
paścād uktam eva (α1 β2 γ1) ] paścād uktaṃ (βω δ1 δ3 η1 η2), etat paścād uktaṃ (δ2), idam api (ε1 ε2 ε3)
matsaṃmatam (α1 ε2) ] matsyamatam (βω ε1 ε3 η1 η2), matsyendramatam (β2 γ1 Δ)

Sources
Dattātreyayogaśāstra 38

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

Śivasaṃhitā 3.105

idaṃ padmāsanaṃ proktaṃ sarvavyādhivināśanam |

durlabhaṃ yena kenāpi dhīmatā labhyate param ||

Testimonia
Yogacintāmaṇi f. 85v (attr. dattātreya)

idaṃ padmāsanaṃ proktaṃ sarvavyādhivināśanam |

durlabhaṃ yena kenāpi dhīmatā labhyate bhuvi ||

Haṭharatnāvalī 3.38

idaṃ padmāsanaṃ proktaṃ sarvavyādhivināśanam |

durlabhaṃ yena kenāpi dhīmatā labhyate bhuvi ||

HP 1.48

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 //

A man should put his hands together in a bowl shape, very firmly assume padmāsana, place the chin tight on the chest and meditation in the mind. Raising the apāna breath over and over again [and] releasing the inhaled prāṇa, he attains unequalled knowledge through the power of the goddess [Kuṇḍalinī].
Philological Commentary

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.

Jyotsna Commentary

पश्चादुक्तमेव मत्स्येन्द्रमतम्

एतच्च महायोगिसंमतमित्याह पश्चादिति. अन्यदपि पद्मासने कृत्यविशेषमाह कृत्वेति. संपुटितौ संपुटीकृतौ करौ उत्सङ्गस्थाविति शेषः. दृढतरमतिशयेन दृढं सुस्थिरं पद्मासनं बद्ध्वा कृत्वेत्यर्थः. चिबुकं हनुं गाढं दृढं यथा स्यात्तथा वक्षसि वक्षःसमीपे संन्निधाय संन्निहितं कृत्वा चतुरङ्गुलान्तरेणेति योगिसम्प्रदायाज्ज्ञेयम्. जालन्धरबन्धं कृत्वेत्यर्थः. तत्स्वस्येष्टदेवतारूपं ब्रह्म वा. ओं तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः इति भगवदुक्तेः. चेतसि चित्ते ध्यायन्चिन्तयन्. अपानमनिलमपानवायुमूर्ध्वं प्रोत्सारयन् मूलबन्धं कृत्वा सुषुम्नामार्गेण प्राणमूर्ध्वं नयन्पूरितं पूरकेण अन्तर्धारितं प्राणं न्यञ्चन्नीचैरधः अञ्चन्गमयन्. अन्तर्भावितण्यर्थो 'ञ्चतिः. प्राणापानयोरैक्यं कृत्वेत्यर्थः. नरः पुमानतुलं बोधं निरुपमज्ञानं शक्तिप्रभावाच्छक्तिराधारशक्तिः कुण्डलिनी तस्याः प्रभावात्सामर्थ्यादुपैति प्राप्नोति. प्राणापानयोरैक्ये कुण्डलिनीबोधो भवति. कुण्डलिनीबोधे सुषुम्नामार्गेण प्राणो ब्रह्मरन्ध्रं गच्छति. तत्र गते चित्तस्थैर्यं भवति. चित्तस्थैर्ये 'संशयादात्मसाक्षात्कारो भवतीत्यर्थः.

paścād uktam eva matsyendramatam

etac ca mahāyogisaṃmatam ity āha paścād iti. anyad api padmāsane kṛtyaviśeṣam āha kṛtveti. saṃpuṭitau saṃpuṭīkṛtau karau utsaṅgasthāv iti śeṣaḥ. dṛḍhataram atiśayena dṛḍhaṃ susthiraṃ padmāsanaṃ baddhvā kṛtvety arthaḥ. cibukaṃ hanuṃ gāḍhaṃ dṛḍhaṃ yathā syāt tathā vakṣasi vakṣaḥsamīpe saṃnnidhāya saṃnnihitaṃ kṛtvā caturaṅgulāntareṇeti yogisampradāyāj jñeyam. jālandharabandhaṃ kṛtvety arthaḥ. tat svasyeṣṭadevatārūpaṃ brahma vā. oṃ tat sad iti nirdeśo brahmaṇas trividhaḥ smṛtaḥ iti bhagavadukteḥ. cetasi citte dhyāyan cintayan. apānam anilam apānavāyum ūrdhvaṃ protsārayan mūlabandhaṃ kṛtvā suṣumnāmārgeṇa prāṇam ūrdhvaṃ nayan pūritaṃ pūrakeṇa antar dhāritaṃ prāṇaṃ nyañcan nīcair adhaḥ añcan gamayan. antarbhāvitaṇyartho 'ñcatiḥ. prāṇāpānayor aikyaṃ kṛtvety arthaḥ. naraḥ pumān atulaṃ bodhaṃ nirupamajñānaṃ śaktiprabhāvāc chaktir ādhāraśaktiḥ kuṇḍalinī tasyāḥ prabhāvāt sāmarthyād upaiti prāpnoti. prāṇāpānayor aikye kuṇḍalinībodho bhavati. kuṇḍalinībodhe suṣumnāmārgeṇa prāṇo brahmarandhraṃ gacchati. tatra gate cittasthairyaṃ bhavati. cittasthairye 'saṃśayād ātmasākṣātkāro bhavatīty arthaḥ.
Metre: Śārdūlavikrīḍita
Readings

Stanza omitted in β1
kṛtvā (cett.) ] dhṛtvā (Δ)
karau (cett.) ] om. (γ1)
tu (cett.) ] ca (Δ)
saṃnidhāya (cett.) ] saṃvidhāya (η1 η2), nidhāya (α1)
dhyānaṃ (cett.) ] dhyāyaṃś (χ)
ca tac (cett.) ] tataś (η1)
cetasi (cett.) ] cepsitaṃ (η2)
proccālayan (em.) ] proccārayaṃn (α1), proccārayet (γ1 ε3), procārayet (βω), protsālayan (η1), protsārayan (β2 ε1 χ), protsārayet (δ1 δ3), protsāray. n/t (δ2), prollāsayan (η2)
pūritaṃ (cett.) ] pūrayan (δ1 η1), pūrayet (δ2 δ3)
muñcan prāṇam upaiti (cett.) ] muñcat prāṇam upaiti (βω η2), prāṇaṃ muñcati yāti (Δ)
prabhāvān naraḥ (cett.) ] prabhāvād ataḥ (η2), prabhāvodayāt (Δ)

Sources
Vivekamārtaṇḍa 36

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

Testimonia
Yogacintāmaṇi f. 79v

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 ||

Haṭharatnāvalī 3.39

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

HP 1.49

पद्मासनस्थितो योगी नाडीद्वारेषु पूरयन्

मारुतं धारयेद्यस्तुस मुक्तो नात्र संशयः ॥

padmāsanasthito yogī nāḍīdvāreṣu pūrayan /

mārutaṃ dhārayed yas tusa mukto nātra saṃśayaḥ //

The yogi in padmāsana who fills [himself] up through the openings of the channels and holds the breath is sure to be liberated.
Philological Commentary

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).

Jyotsna Commentary
पद्मासन इति. पद्मासने स्थितो यो योगी योगाभ्यासी पूरितं पूरकेणान्तर्नीतं मारुतं वायुं सुषुम्नामार्गेण मूर्धानं नीत्वेति शेषः. यः धारयेत्स्थिरीकुर्यात्स मुक्तः. अत्र संशयो नास्तीत्यन्वयः.
padmāsana iti. padmāsane sthito yo yogī yogābhyāsī pūritaṃ pūrakeṇāntarnītaṃ mārutaṃ vāyuṃ suṣumnāmārgeṇa mūrdhānaṃ nītveti śeṣaḥ. yaḥ dhārayet sthirīkuryāt sa muktaḥ. atra saṃśayo nāstīty anvayaḥ.
Readings

padmāsana (cett.) ] padmāsane (η2 χ)
dvāreṣu (cett.) ] dvāreṇa (βω χ)
pūrayan (α3 ε3 η2) ] pūrayet (α1 α2 β2 βω γ1 Δ ε1 η1), pūritaṃ (χ)
mārutaṃ (cett.) ] māruto (ε1)
dhārayed yas tu (Δ ε3 χ) ] niyataṃ yas tu (γ1), nayate yas tu (β1 β2), pīyate yas tu (η1), pīvyate yas tu (βω), yas tu pibati (η2), mriyate yas tu (α1 α3 ε1), mārayed yas tu (α2)

Testimonia
Yogacintāmaṇi f. 85v (attr. dattātreya)

padmāsanasthito yogī nāḍīdvāreṣu pūrayan |

mārutaṃ dhārayed yas tu sa mukto nātra saṃśayaḥ ||

Haṭharatnāvalī 3.40

padmāsane sthito yogī nāḍīdvāreṣu pūrayet |

pūritaṃ dhrīyate yas tu sa mukto nātra saṃśayaḥ ||

Dhyānabindūpaniṣat 70

padmāsanasthito yogī nāḍīdvāreṣu pūrayan |

mārutaṃ kumbhayan yas tu sa mukto nātra saṃśayaḥ ||

HP 1.50

अथ सिंहासनम्

गुल्फौ वृषणस्याधः सीवन्याः पार्श्वयोः क्षिपेत् ।

दक्षिणे सव्यगुल्फं तु दक्षगुल्फं तु सव्यके

atha siṃhāsanam /

gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet /

dakṣiṇe savyagulphaṃ tu dakṣagulphaṃ tu savyake //

Now, the lion’s pose (siṃhāsana). [The yogi] should put both ankles at the sides of the perineal seam below the scrotum. He should place the left ankle on right, the right ankle on the left and both hands on the knees, spread his fingers, open his mouth and gaze in deep concentration at the tip of his nose. This is the lion’s pose, which is always honoured by yogis. It causes the three locks to arise together and is the best of [all] postures.
Jyotsna Commentary
सिंहासनमाह गुल्फौ चेति. वृषणस्याधः अधोभागे सीवन्याः पार्श्वयोः सीवन्याः उभयभागयोः क्षिपेत्प्रेरयेत्स्थापयेदिति यावत्. गुल्फस्थापनप्रकारमेवाह दक्षिण इति. सीवन्याः दक्षिणे भागे सव्यगुल्फं स्थापयेत्. सव्यके सीवन्याः सव्यभागे दक्षिणगुल्फं स्थापयेत्.
siṃhāsanam āha gulphau ceti. vṛṣaṇasyādhaḥ adhobhāge sīvanyāḥ pārśvayoḥ sīvanyāḥ ubhayabhāgayoḥ kṣipet prerayet sthāpayed iti yāvat. gulphasthāpanaprakāram evāha dakṣiṇa iti. sīvanyāḥ dakṣiṇe bhāge savyagulphaṃ sthāpayet. savyake sīvanyāḥ savyabhāge dakṣiṇagulphaṃ sthāpayet.
Readings

cd omitted in δ3
atha siṃhāsanam (cett.) ] atha sīṃhāna (α1), siṃhāsana yathā (δ1)
ca (cett.) ] tu (ε3)
sīvanyāḥ (cett.) ] sīvinyāḥ (ε1), sīmanyāḥ (Δ)
dakṣiṇe (cett.) ] dakṣaṇe (βω)
tu (cett.) ] ca (δ1 δ2)
dakṣagulphaṃ (cett.) ] vāme caivā° (δ2)
tu (cett.) ] ca (δ1 η1), °pi (δ2)
savyake (cett.) ] savyakam (δ2), guhyake (δ1)

Sources
Vasiṣṭhasaṃhitā 1.73–1.75ab

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 |

Yogayājñavalkya 3.9–3.11ab

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 |

Sūtasaṃhitā 15.7–8

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 ||

Testimonia
Yogacintāmaṇi f. 83v (attr. yājñavalkya)

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 |

Haṭharatnāvalī 3.31–3.33

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 ||

HP 1.51

हस्तौ च जान्वोः संस्थाप्य स्वाङ्गुलीः संप्रसार्य च ।

व्यात्तवक्त्रो निरीक्षेत नासाग्रं सुसमाहितः

hastau ca jānvoḥ saṃsthāpya svāṅgulīḥ saṃprasārya ca /

vyāttavaktro nirīkṣeta nāsāgraṃ susamāhitaḥ //

Philological Commentary

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.

Jyotsna Commentary
हस्ताविति. जान्वोः उपरि हस्तौ तु संस्थाप्य सम्यग्जानुसंलग्नतलौ यथा स्यातां तथा स्थापयित्वा. स्वाङ्गुलीः हस्ताङ्गुलीः सम्प्रसार्य सम्यक्प्रसारयित्वा व्यात्तवक्त्रः सम्प्रसारितललज्जिह्वमुखः सुसमाहितः एकाग्रचित्तः नासाग्रं नासिकाग्रं यस्मिन्निरीक्षेत.
hastāv iti. jānvoḥ upari hastau tu saṃsthāpya samyag jānusaṃlagnatalau yathā syātāṃ tathā sthāpayitvā. svāṅgulīḥ hastāṅgulīḥ samprasārya samyak prasārayitvā vyāttavaktraḥ samprasāritalalajjihvamukhaḥ susamāhitaḥ ekāgracittaḥ nāsāgraṃ nāsikāgraṃ yasmin nirīkṣeta.
Metre: Anuṣṭubh (a: ma-vipulā)
Readings

Stanza omitted in δ3
ca jānvoḥ (α1 β2 βω γ1) ] tu jānvoḥ (ε1 ε3 η1 χ), tu jānunoḥ (η2), jānvoś ca (δ1 δ2)
saṃsthāpya (cett.) ] sthāpya (η2)
svāṅgulīḥ (α1 βω ε3 η1 η2 χ) ] svāṅgulī (β2 γ1 ε1), aṅgulīḥ (δ1), hy aṅgulīḥ (δ2)
saṃprasārya (cett.) ] yaṃ prasārmya (γ1)
vyātta (cett.) ] vyāta (βω), vyālā (δ1)
vaktro (cett.) ] vaktrau (ε1), vakro (βω)
nirīkṣeta (cett.) ] nirīkṣet (βω), nirīkṣyeta (η2), nirīkṣeya (γ1)
nāsāgraṃ (α1 β2 δ1 δ2 ε1 ε3 χ) ] nāsāgra (βω γ1 η2), nāsāgre (η1)
susamāhitaḥ (δ1 δ2 ε1 ε3 χ) ] stusamāhitaḥ (γ1), tu samāhitaḥ (α1 α2), susamāhitaṃ (β2), nyastalocanaḥ (η1 η2), nyastalocanaṃ (βω)

HP 1.52

सिंहासनं भवेदेतत्पूजितं योगिभिः सदा

बन्धत्रितयसन्धानं कुरुते चासनोत्तमम्

siṃhāsanaṃ bhaved etat pūjitaṃ yogibhiḥ sadā /

bandhatritayasandhānaṃ kurute cāsanottamam //

Jyotsna Commentary
एतत्सिंहासनं भवेत्. कीदृशम्योगिपुङ्गवैः योगिश्रेष्ठैः पूजितं प्रस्तुतमासनेषूत्तमं सिंहासनं बन्धानां मूलबन्धादीनां त्रितयं त्रयं तस्य सन्धानं तस्य सन्निधानं कुरुते.
etat siṃhāsanaṃ bhavet. kīdṛśam yogipuṅgavaiḥ yogiśreṣṭhaiḥ pūjitaṃ prastutam āsaneṣūttamaṃ siṃhāsanaṃ bandhānāṃ mūlabandhādīnāṃ tritayaṃ trayaṃ tasya sandhānaṃ tasya sannidhānaṃ kurute.
Readings

Stanza omitted in δ3
etat (cett.) ] evaṃ (γ1)
pūjitaṃ (cett.) ] pūjītaṃ (ε3), pūjita (η2)
yogibhiḥ sadā (cett.) ] munipuṅgavaiḥ (δ1 δ2), yogipuṅgavaiḥ (χ)
tritaya (α1 β2 βω ε1 η2 χ) ] tritīya (η1), trayasya (γ1 δ1 δ2 ε3)
sandhānaṃ (cett.) ] saṃdhāyi (ε1)
kurute (cett.) ] sevate (ε1)
cāsanottamam (β2 βω γ1 δ2 ε1 ε3 χ) ] vāsanottamam (α1 δ1 η1), sādhanottamam (η2)

HP 1.53

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 //

Now, the friendly pose (bhadrāsana). [The yogi] should put both ankles at the sides of the perineal seam below the scrotum. By firmly and very steadily holding the sides of the feet with the hands, the friendly pose arises, which cures all diseases and poisons. Yogis of the Siddha tradition call it Gorakṣa’s pose (gorakṣāsana).
Philological Commentary

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.

Jyotsna Commentary
भद्रासनमाह गुल्फाविति. वृषणस्याधः सीवन्याः पार्श्वयोः सीवन्या उभयतः गुल्फौ पादग्रन्थी क्षिपेत्. क्षेपणप्रकारमेवाह सव्यगुल्फमिति. सव्ये सीवन्याः पार्श्वे सव्यगुल्फं क्षिपेत्. तथा पादपूरणे. दक्षगुल्फं तु दक्षिणे सीवन्याः पार्श्वे क्षिपेत्(53)
bhadrāsanam āha gulphāv iti. vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ sīvanyā ubhayataḥ gulphau pādagranthī kṣipet. kṣepaṇaprakāram evāha savyagulpham iti. savye sīvanyāḥ pārśve savyagulphaṃ kṣipet. tathā pādapūraṇe. dakṣagulphaṃ tu dakṣiṇe sīvanyāḥ pārśve kṣipet (53)
Readings

ab omitted in δ3, ε1 and βω
atha bhadrāsanam (β2 βω γ1 δ2 η1 η2 χ) ] atha bhadraṃ (δ1), om. (α1 δ3 ε1 ε3)
sīvanyāḥ (α1 β2 γ1 ε3 η1 χ) ] sīvanyā (η2), sīmanyāḥ (δ1 δ2), om. (βω ε1)
dakṣa (β2 γ1) ] dakṣe (χ)
tu (γ1 χ) ] ca (β2)
pārśva (α1 β2 βω γ1 η1 η2 χ) ] pārśve (Δ ε3), pārśvau (ε1)
baddhvā (cett.) ] baddhaṃ (δ1)
suniścalam (β2 βω ε3 η1 η2 χ) ] suniścalaḥ (α1), suniścayam (δ2 δ3), stu niścalaṃ (γ1), tu niścalaṃ (ε1), suniścitaṃ (δ1)

Sources
Vasiṣṭhasaṃhitā 1.79

gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipan |

pārśvapādau ca pāṇibhyāṃ dṛḍhaṃ baddhvā suniścalam |

bhadrāsanaṃ bhaved etat sarvavyādhiviṣāpaham ||

Yogayājñavalkya 3.11cd--3.12ab

gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet

pārśvapādau ca pāṇibhyāṃ dṛḍhaṃ baddhvā suniścalam

bhadrāsanaṃ bhaved etat sarvavyādhiviṣāpaham

Testimonia
Yogacintāmaṇi f. 83v (citing yājñavalkya)

gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet |

pārśvapādau ca pāṇibhyāṃ dṛḍhaṃ badhvā suniścalaḥ |

bhadrāsanaṃ bhaved etat sarvavyādhiviṣāpaham |

Haṭharatnāvalī 3.30

atha bhadrāsanam

gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet |

pārśvapādau ca pāṇibhyāṃ dṛḍhaṃ baddhvā suniścalam ||

bhadrāsanaṃ bhaved etat sarvavyādhiviṣāpaham ||

HP 1.54

भद्रासनं भवेदेतत् सर्वव्याधिविषापहम्

गोरक्षासनमित्याहुरिदं वै सिद्धयोगिनः

इत्यासनानि । (δ2)

bhadrāsanaṃ bhaved etat sarvavyādhiviṣāpaham /

gorakṣāsanam ity āhur idaṃ vai siddhayoginaḥ //

ity āsanāni / (δ2)

Jyotsna Commentary
पार्श्वपादौ च पार्श्वसमीपगतौ पादौ पाणिभ्यां भुजाभ्यां दृढं बद्ध्वा परस्परसंलग्नाङ्गुलिभ्यामुदरसंलग्नतलाभ्यां पाणिभ्यां बद्ध्वेत्यर्थः. एतद्भद्रासनं भवेत्. कीदृशम्सर्वेषां व्याधीनां विशेषेण नाशनम्. सिद्धाश्च ते योगिनश्च सिद्धयोगिनः. इदं भद्रासनं गोरक्षासनमित्याहुः. गोरक्षेण प्रायशो 'भ्यस्तत्वाद्गोरक्षासनमिति वदन्ति.
pārśvapādau ca pārśvasamīpagatau pādau pāṇibhyāṃ bhujābhyāṃ dṛḍhaṃ baddhvā parasparasaṃlagnāṅgulibhyām udarasaṃlagnatalābhyāṃ pāṇibhyāṃ baddhvety arthaḥ. etad bhadrāsanaṃ bhavet. kīdṛśam sarveṣāṃ vyādhīnāṃ viśeṣeṇa nāśanam. siddhāś ca te yoginaś ca siddhayoginaḥ. idaṃ bhadrāsanaṃ gorakṣāsanam ity āhuḥ. gorakṣeṇa prāyaśo 'bhyastatvād gorakṣāsanam iti vadanti.
Readings

viṣāpaham (α1 β1 βω η1pc η2) ] vināśanam (β2 γ1 Δ ε1 ε3 η1ac χ)
idaṃ (cett.) ] evaṃ (γ1)
vai siddhayoginaḥ (cett.) ] siddhāś ca yoginaḥ (β2)

HP 1.55

एवमासनबन्धेषु योगीन्द्रो विजितश्रमः

अथाभ्यसेन्नाडिशुद्धिं मुद्रादिपवनक्रियाम्

evam āsanabandheṣu yogīndro vijitaśramaḥ /

athābhyasen nāḍiśuddhiṃ mudrādipavanakriyām //

When the great yogi does not tire from adopting the āsanas in this way, he should practise the breath techniques with seals and so forth, from which purification of the channels arises.
Philological Commentary

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.

Jyotsna Commentary
आसनान्युक्त्वा. तेषु यत्कर्तव्यं तदाह एवम् इति. एवमुक्तेष्वासनानां बन्धेषु बन्धनप्रकारेषु विगतः श्रमो यस्य स विगतश्रमः आसनानां बन्धेषु श्रमरहितः. योगिनामिन्द्रो योगीन्द्रः. नाडिकानां नाडीनां शुद्धिम्. प्राणं चेदिडया पिबेन् नियमितमिति वक्ष्यमाणरूपा मुद्रा आदिर्यस्याः सूर्यभेदादेस्तादृशीम्पवनस्य प्राणवायोः क्रियां प्राणायामरूपां चाभ्यसेत्.
अभ्यासादेव सिद्धिर्भवतीति द्रढयन्नाह द्वाभ्यां क्रियायुक्तस्येति. क्रिया योगाङ्गानुष्ठानरूपा तया युक्तस्य सिद्धिर्योगसिद्धिः स्यात्. अक्रियस्य योगाङ्गानुष्ठानरहितस्य कथं भवेत्. न कथमपीत्यर्थः. ननु योगशास्त्राध्ययनेन योगसिद्धिः स्यात्नेत्याह नेति. शास्त्रस्य योगशास्त्रस्य पाठमात्रेण केवलेन पाठेन योगस्य सिद्धिर्न प्रजायते नैव जायत इत्यर्थः.
नेति. वेषस्य काषायवस्त्रादेः धारणं सिद्धेर्योगसिद्धेः कारणं न. तस्य योगस्य कथा वार्त्ता च न सिद्धेः कारणं. किं तरहि सिद्धेः कारणमित्यत आह क्रियैवेति. योगाङ्गानुष्ठानरूपा क्रियैव सिद्धेः कारणमेतत्सत्यं संशयो न अत्रेत्यध्याहारः.
āsanāny uktvā. teṣu yat kartavyaṃ tad āha evam iti. evam ukteṣv āsanānāṃ bandheṣu bandhanaprakāreṣu vigataḥ śramo yasya sa vigataśramaḥ āsanānāṃ bandheṣu śramarahitaḥ. yoginām indro yogīndraḥ. nāḍikānāṃ nāḍīnāṃ śuddhim. prāṇaṃ ced iḍayā piben niyamitam iti vakṣyamāṇarūpā mudrā ādir yasyāḥ sūryabhedādes tādṛśīm pavanasya prāṇavāyoḥ kriyāṃ prāṇāyāmarūpāṃ cābhyaset.
abhyāsād eva siddhir bhavatīti draḍhayann āha dvābhyāṃ kriyāyuktasyeti. kriyā yogāṅgānuṣṭhānarūpā tayā yuktasya siddhir yogasiddhiḥ syāt. akriyasya yogāṅgānuṣṭhānarahitasya kathaṃ bhavet. na katham apīty arthaḥ. nanu yogaśāstrādhyayanena yogasiddhiḥ syāt nety āha neti. śāstrasya yogaśāstrasya pāṭhamātreṇa kevalena pāṭhena yogasya siddhir na prajāyate naiva jāyata ity arthaḥ.
neti. veṣasya kāṣāyavastrādeḥ dhāraṇaṃ siddher yogasiddheḥ kāraṇaṃ na. tasya yogasya kathā vārttā ca na siddheḥ kāraṇaṃ. kiṃ tarhi siddheḥ kāraṇam ity ata āha kriyaiveti. yogāṅgānuṣṭhānarūpā kriyaiva siddheḥ kāraṇam etat satyaṃ saṃśayo na atrety adhyāhāraḥ.
Jyotsna Commentary for verses #hp01_055_1
आसनान्युक्त्वा. तेषु यत्कर्तव्यं तदाह एवम् इति. एवमुक्तेष्वासनानां बन्धेषु बन्धनप्रकारेषु विगतः श्रमो यस्य स विगतश्रमः आसनानां बन्धेषु श्रमरहितः. योगिनामिन्द्रो योगीन्द्रः. नाडिकानां नाडीनां शुद्धिम्. प्राणं चेदिडया पिबेन् नियमितमिति वक्ष्यमाणरूपा मुद्रा आदिर्यस्याः सूर्यभेदादेस्तादृशीम्पवनस्य प्राणवायोः क्रियां प्राणायामरूपां चाभ्यसेत्.
अभ्यासादेव सिद्धिर्भवतीति द्रढयन्नाह द्वाभ्यां क्रियायुक्तस्येति. क्रिया योगाङ्गानुष्ठानरूपा तया युक्तस्य सिद्धिर्योगसिद्धिः स्यात्. अक्रियस्य योगाङ्गानुष्ठानरहितस्य कथं भवेत्. न कथमपीत्यर्थः. ननु योगशास्त्राध्ययनेन योगसिद्धिः स्यात्नेत्याह नेति. शास्त्रस्य योगशास्त्रस्य पाठमात्रेण केवलेन पाठेन योगस्य सिद्धिर्न प्रजायते नैव जायत इत्यर्थः.
नेति. वेषस्य काषायवस्त्रादेः धारणं सिद्धेर्योगसिद्धेः कारणं न. तस्य योगस्य कथा वार्त्ता च न सिद्धेः कारणं. किं तरहि सिद्धेः कारणमित्यत आह क्रियैवेति. योगाङ्गानुष्ठानरूपा क्रियैव सिद्धेः कारणमेतत्सत्यं संशयो न अत्रेत्यध्याहारः.
āsanāny uktvā. teṣu yat kartavyaṃ tad āha evam iti. evam ukteṣv āsanānāṃ bandheṣu bandhanaprakāreṣu vigataḥ śramo yasya sa vigataśramaḥ āsanānāṃ bandheṣu śramarahitaḥ. yoginām indro yogīndraḥ. nāḍikānāṃ nāḍīnāṃ śuddhim. prāṇaṃ ced iḍayā piben niyamitam iti vakṣyamāṇarūpā mudrā ādir yasyāḥ sūryabhedādes tādṛśīm pavanasya prāṇavāyoḥ kriyāṃ prāṇāyāmarūpāṃ cābhyaset.
abhyāsād eva siddhir bhavatīti draḍhayann āha dvābhyāṃ kriyāyuktasyeti. kriyā yogāṅgānuṣṭhānarūpā tayā yuktasya siddhir yogasiddhiḥ syāt. akriyasya yogāṅgānuṣṭhānarahitasya kathaṃ bhavet. na katham apīty arthaḥ. nanu yogaśāstrādhyayanena yogasiddhiḥ syāt nety āha neti. śāstrasya yogaśāstrasya pāṭhamātreṇa kevalena pāṭhena yogasya siddhir na prajāyate naiva jāyata ity arthaḥ.
neti. veṣasya kāṣāyavastrādeḥ dhāraṇaṃ siddher yogasiddheḥ kāraṇaṃ na. tasya yogasya kathā vārttā ca na siddheḥ kāraṇaṃ. kiṃ tarhi siddheḥ kāraṇam ity ata āha kriyaiveti. yogāṅgānuṣṭhānarūpā kriyaiva siddheḥ kāraṇam etat satyaṃ saṃśayo na atrety adhyāhāraḥ.
Jyotsna Commentary for verses #hp01_055_2
आसनान्युक्त्वा. तेषु यत्कर्तव्यं तदाह एवम् इति. एवमुक्तेष्वासनानां बन्धेषु बन्धनप्रकारेषु विगतः श्रमो यस्य स विगतश्रमः आसनानां बन्धेषु श्रमरहितः. योगिनामिन्द्रो योगीन्द्रः. नाडिकानां नाडीनां शुद्धिम्. प्राणं चेदिडया पिबेन् नियमितमिति वक्ष्यमाणरूपा मुद्रा आदिर्यस्याः सूर्यभेदादेस्तादृशीम्पवनस्य प्राणवायोः क्रियां प्राणायामरूपां चाभ्यसेत्.
अभ्यासादेव सिद्धिर्भवतीति द्रढयन्नाह द्वाभ्यां क्रियायुक्तस्येति. क्रिया योगाङ्गानुष्ठानरूपा तया युक्तस्य सिद्धिर्योगसिद्धिः स्यात्. अक्रियस्य योगाङ्गानुष्ठानरहितस्य कथं भवेत्. न कथमपीत्यर्थः. ननु योगशास्त्राध्ययनेन योगसिद्धिः स्यात्नेत्याह नेति. शास्त्रस्य योगशास्त्रस्य पाठमात्रेण केवलेन पाठेन योगस्य सिद्धिर्न प्रजायते नैव जायत इत्यर्थः.
नेति. वेषस्य काषायवस्त्रादेः धारणं सिद्धेर्योगसिद्धेः कारणं न. तस्य योगस्य कथा वार्त्ता च न सिद्धेः कारणं. किं तरहि सिद्धेः कारणमित्यत आह क्रियैवेति. योगाङ्गानुष्ठानरूपा क्रियैव सिद्धेः कारणमेतत्सत्यं संशयो न अत्रेत्यध्याहारः.
āsanāny uktvā. teṣu yat kartavyaṃ tad āha evam iti. evam ukteṣv āsanānāṃ bandheṣu bandhanaprakāreṣu vigataḥ śramo yasya sa vigataśramaḥ āsanānāṃ bandheṣu śramarahitaḥ. yoginām indro yogīndraḥ. nāḍikānāṃ nāḍīnāṃ śuddhim. prāṇaṃ ced iḍayā piben niyamitam iti vakṣyamāṇarūpā mudrā ādir yasyāḥ sūryabhedādes tādṛśīm pavanasya prāṇavāyoḥ kriyāṃ prāṇāyāmarūpāṃ cābhyaset.
abhyāsād eva siddhir bhavatīti draḍhayann āha dvābhyāṃ kriyāyuktasyeti. kriyā yogāṅgānuṣṭhānarūpā tayā yuktasya siddhir yogasiddhiḥ syāt. akriyasya yogāṅgānuṣṭhānarahitasya kathaṃ bhavet. na katham apīty arthaḥ. nanu yogaśāstrādhyayanena yogasiddhiḥ syāt nety āha neti. śāstrasya yogaśāstrasya pāṭhamātreṇa kevalena pāṭhena yogasya siddhir na prajāyate naiva jāyata ity arthaḥ.
neti. veṣasya kāṣāyavastrādeḥ dhāraṇaṃ siddher yogasiddheḥ kāraṇaṃ na. tasya yogasya kathā vārttā ca na siddheḥ kāraṇaṃ. kiṃ tarhi siddheḥ kāraṇam ity ata āha kriyaiveti. yogāṅgānuṣṭhānarūpā kriyaiva siddheḥ kāraṇam etat satyaṃ saṃśayo na atrety adhyāhāraḥ.
Metre: Anuṣṭubh (c: ra-vipulā)
Readings

evam āsana (cett.) ] pavanāsana (ε1)
yogīndro (cett.) ] yogeṃdro (ε1)
vijitaśramaḥ (α1 β1 δ2 δ3 ε1 ε3) ] vijitaḥ śramaḥ (γ1), vijiteṃśramaḥ (δ1), vijitaśramāṃ (βω), vigataśramaḥ (β2 η1 η2 χ)
athābhyasen (α2 β2 γ1 Δ η2) ] athābhyase (ε1), athābhyāse (ε3), athābhyāsaṃ (βω), athabhyā[g]e (η1), abhyasen (χ), abhyāse (α1)
nāḍi (α1 β2 βω γ1 Δ ε3 η1) ] nāḍī (η2), nāḍi/ḍī (ε1), nāḍikā (χ)
śuddhiṃ (β1 βω Δ ε3 η2 χ) ] śuddhi (β2 γ1), śvaddhiṃ (η1), śuddhiḥ syān (α1 α2), °ṣu (ε1)
mudrādi (cett.) ] mudrayā (δ2 δ3), subaddhvā (δ1)
kriyām (cett.) ] kriyāḥ (α1 ε1 ε3), kriyā (α2 γ1)

Testimonia
Yogacintāmaṇi f. 85v (attr. dattātreya)

evam āsanabandheṣu yogīndro vijitaśramaḥ |

abhyasen nāḍiśuddhiṃ ca mudrayā pavanakriyām || iti ||

Haṭhasaṅketacandrikā f. 23r

evam āsanabandhastho yogīndro vigataśramaḥ |

athābhyasen nāḍiśuddhiṃ mudrādipavanakriyām ||

nāḍiśuddhiṃ ] em., nāhiśuddhi ms. no. 2244

HP 1.55*1

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) *

Success arises for one engaged in practice. How can it arise for one who has no practice? Success in yoga does not arise by merely reading scriptures.
Philological Commentary

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.

Jyotsna Commentary
अभ्यासादेव सिद्धिर्भवतीति द्रढयन्नाह द्वाभ्यां क्रियायुक्तस्येति. क्रिया योगाङ्गानुष्ठानरूपा तया युक्तस्य सिद्धिर्योगसिद्धिः स्यात्. अक्रियस्य योगाङ्गानुष्ठानरहितस्य कथं भवेत्. न कथमपीत्यर्थः. ननु योगशास्त्राध्ययनेन योगसिद्धिः स्यात्नेत्याह नेति. शास्त्रस्य योगशास्त्रस्य पाठमात्रेण केवलेन पाठेन योगस्य सिद्धिर्न प्रजायते नैव जायत इत्यर्थः.
abhyāsād eva siddhir bhavatīti draḍhayann āha dvābhyāṃ kriyāyuktasyeti. kriyā yogāṅgānuṣṭhānarūpā tayā yuktasya siddhir yogasiddhiḥ syāt. akriyasya yogāṅgānuṣṭhānarahitasya kathaṃ bhavet. na katham apīty arthaḥ. nanu yogaśāstrādhyayanena yogasiddhiḥ syāt nety āha neti. śāstrasya yogaśāstrasya pāṭhamātreṇa kevalena pāṭhena yogasya siddhir na prajāyate naiva jāyata ity arthaḥ.
Readings

Sources
Dattātreyayogaśāstra 42cd–43ab, 46–47

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

HP 1.55*2

वेषधारणं सिद्धेः कारणं न च तत्कथा

क्रियैव कारणं सिद्धेः सत्यमेतन्न संशयः ।

शिश्नोदररतायेह 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)

Wearing a robe does not bring about success, nor does talking [about yoga]. Practice alone is the cause of success. This is true, there is no doubt. In this system, [the practice] should not be given to one who wears robes and is devoted to sex and food.
Jyotsna Commentary
नेति. वेषस्य काषायवस्त्रादेः धारणं सिद्धेर्योगसिद्धेः कारणं न. तस्य योगस्य कथा वार्त्ता च न सिद्धेः कारणं. किं तरहि सिद्धेः कारणमित्यत आह क्रियैवेति. योगाङ्गानुष्ठानरूपा क्रियैव सिद्धेः कारणमेतत्सत्यं संशयो न अत्रेत्यध्याहारः.
neti. veṣasya kāṣāyavastrādeḥ dhāraṇaṃ siddher yogasiddheḥ kāraṇaṃ na. tasya yogasya kathā vārttā ca na siddheḥ kāraṇaṃ. kiṃ tarhi siddheḥ kāraṇam ity ata āha kriyaiveti. yogāṅgānuṣṭhānarūpā kriyaiva siddheḥ kāraṇam etat satyaṃ saṃśayo na atrety adhyāhāraḥ.
Readings

veṣadhāraṇaṃ (β2 η2 χ) ] veṣṭadhāriṇyo (βω)
siddheḥ (β2 η2 χ) ] siddhi (βω)
na ca (β2 η2 χ) ] ca (βω)
tatkathā (β2 βω χ) ] tatkathāḥ (η2)
siddheḥ (η2 χ) ] siddhi (βω), siddhaṃ (β2)
etan (η2 χ) ] eva (β2), eva tat (βω)
śiśnodara (β2 βω η2) ] om. (χ)
ratāyeha (η2) ] ratāyena (βω), ratāyasya (β2), om. (χ)
na (β2 βω η2) ] om. (χ)
deyā (em.) ] deyo (β2 βω), dayo (η2), om. (χ)
veṣa (β2 η2) ] viṣa (βω), om. (χ)
dhāriṇaḥ (βω η2) ] dhāriṇe (β2), om. (χ)

HP 1.55*3

मयि बोधाम्बुधौ स्वच्छे तुच्छोऽयं विश्वबुद्बुदः ।

प्रलीन उदितो वेति विकल्पपटलः कुतः ॥ (Δ)

mayi bodhāmbudhau svacche tuccho’yaṃ viśvabudbudaḥ /

pralīna udito veti vikalpapaṭalaḥ kutaḥ // (Δ)

Did this empty bubble we call the universe dissolve or arise in me, the pure ocean of awakening? Where does [this] veil of doubt come from?
Philological Commentary

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.

Readings

mayi (δ2 δ3) ] miyi (δ1)
bodhāmbudhau (δ2 δ3) ] bodhoṃbudhau (δ1)
tuccho’yaṃ (δ1 δ2) ] tuccho yo (δ3)

Sources
Tattvaratnāvalī 24

bodhāmbhodhau mayi svacchaṃ tac chāyam viśvabuddhayaḥ |

udito vā pralīno vā na vikalpāya kalpate ||

Testimonia
Vārāhītantra p. 158

mayi bodhībudho svasthe tucho yaṃ viśvabudbudaḥ |

malīna udito vetti vikalpāvasaraḥ kutaḥ ||

Haṭhapradīpikā (10 chapters) 3.7

śiśnodararatāya hi na deyaṃ veṣadhāriṇe ||

mayi bodhyaṃ buddhau svacche tad dheyaṃ viśvabudbudam ||

Yogaprakāśikā 3.7

“śiśnodararatāyaitan na deya" etat yogajñānam etena śiśnodararatas tyājyo nanv etanmate tyājyapadārtho ’prasiddha iti śaṃkāṃ nirasyati mayi iti svacche bodhasvarūpasamudre budbudatulyasya viśvasya heyatvād iti bhāvaḥ

HP 1.55*4

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)

Realisation from scripture, realisation from one’s own guru, realisation from oneself and the cessation of mind; all these methods have been combined and taught by the wise in this tradition.
Philological Commentary

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.

Metre: Upajāti
Readings

pratītiḥ (δ2 δ3) ] prītaḥ (δ1)
’pi rodhaḥ (em.) ] ’pi bodhaḥ (Δ)
samuccitāni (δ1) ] samuddhṛtāni (δ2 δ3)

Testimonia
Yogacintāmaṇi f. 48v

haṭhapradīpikāyām--

śrutipratītiś ca gurupratītiḥ svātmapratītiś ca manonirodhaḥ |

etāni sarvāṇi samuccitāni matāni dhīrair iha sādhanāni ||

HP 1.56

आसनं कुम्भकं चित्रंमुद्राख्यं करणं तथा

अथ नादानुसन्धानमभ्यासानुक्रमो हठे

āsanaṃ kumbhakaṃ citraṃmudrākhyaṃ karaṇaṃ tathā /

atha nādānusandhānam abhyāsānukramo haṭhe //

Posture, manifold breath retention, the bodily technique called seal, then concentration on the internal sound is the sequence of practice in Haṭha.
Philological Commentary

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.

Jyotsna Commentary
अथ हठाभ्यसनक्रममाह आसनमिति. आसनमुक्तलक्षणं चित्रं नानाविधं कुम्भकं सूर्यभेदनमुज्जायी इत्यादिवक्ष्यमाणम्. मुद्रा इत्यख्या यस्य तत्मुद्राख्यम् महामुद्रादिरूपं करणं हठसिद्धौ प्रकृष्टोपकारकम्. तथा चार्थे. अथैतत्त्रयानुष्ठानानन्तरं नादस्य अनाहतध्वनेरनुसन्धानमनुचिन्तनं हठे हठयोगे अभ्यासो अभ्यसनं तस्य अनुक्रमः पौर्वापर्यक्रमो 'यम्.
atha haṭhābhyasanakramam āha āsanam iti. āsanam uktalakṣaṇaṃ citraṃ nānāvidhaṃ kumbhakaṃ sūryabhedanam ujjāyī ityādivakṣyamāṇam. mudrā ity akhyā yasya tat mudrākhyam mahāmudrādirūpaṃ karaṇaṃ haṭhasiddhau prakṛṣṭopakārakam. tathā cārthe. athaitattrayānuṣṭhānānantaraṃ nādasya anāhatadhvaner anusandhānam anucintanaṃ haṭhe haṭhayoge abhyāso abhyasanaṃ tasya anukramaḥ paurvāparyakramo 'yam.
Readings

Stanza omitted in η1
kumbhakaṃ (cett.) ] kumbhakaś (βω η2)
citraṃ (cett.) ] citra (γ1 ε1)
mudrākhyaṃ (β2 Δ ε1 ε3 χ) ] mudrākhya (α1), mudrāśyaṃ (γ1), mudrādi (βω η2)
karaṇaṃ tathā (cett.) ] karaṇāni ca (η2), pavanakriyā (βω)
sandhānam (cett.) ] sandhāna (βω)
abhyāsā (cett.) ] abhyāsyā (β2 δ1), syābhyāsā (βω)
°nukramo haṭhe (α2 β2 βω γ1 ε3 η2 χ) ] nukramo haṭhaḥ (α1), nukramo haṭho (ε1), nukrameṇa tu (Δ)

Sources
Testimonia
Yogacintāmaṇi f. 111v

haṭhapradīpikāyām--

āsanaṃ kumbhakaṃ citraṃ mudrākhyaṃ karaṇaṃ tathā |

atha nādānusandhānam abhyāsānukrameṇa ca ||

HP 1.57

ब्रह्मचारी मिताहारी योगी योगपरायणः

अब्दादूर्ध्वं भवेत्सिद्धो नात्र कार्या विचारणा

brahmacārī mitāhārī yogī yogaparāyaṇaḥ /

abdād ūrdhvaṃ bhavet siddho nātra kāryā vicāraṇā //

Celibate, restricted in diet and devoted to yoga, the yogi becomes an adept after a year. No doubt about this should be entertained.
Philological Commentary

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.

Jyotsna Commentary
हठसिद्धेरवधिमाह ब्रह्मचार्यीति. ब्रह्मचारी ब्रह्मचर्यवान्मिताहारो वक्ष्यमाणः सो 'स्यास्तीति मिताहारी त्यागी दानशीलो विषयपरित्यागी वा योगपरायणः योगाङ्गाभ्यसनपरः. अब्दाद्वर्षादूर्ध्वं सिद्धः सिद्धहठो भवेत्. अत्र उक्ते 'र्थे विचारणा स्यान्न वेति संशयप्रयुक्ता न कार्या. एतन्निश्चितमेवेत्यर्थः.
haṭhasiddher avadhim āha brahmacāryīti. brahmacārī brahmacaryavān mitāhāro vakṣyamāṇaḥ so 'syāstīti mitāhārī tyāgī dānaśīlo viṣayaparityāgī vā yogaparāyaṇaḥ yogāṅgābhyasanaparaḥ. abdād varṣād ūrdhvaṃ siddhaḥ siddhahaṭho bhavet. atra ukte 'rthe vicāraṇā syān na veti saṃśayaprayuktā na kāryā. etan niścitam evety arthaḥ.
Readings

mitāhārī (cett.) ] mitāhāro (δ1)
yogī (α1 α2 α3 β1 Δ ε1 η1) ] tyāgī (β2 βω γ1 ε3 η2 χ)
parāyaṇaḥ (cett.) ] parākramaḥ (δ2)
siddho (cett.) ] siddhir (α1 δ3), siddhīn (η2)
kāryā (cett.) ] kārya (βω γ1ac), kāryo (β2)
vicāraṇā (cett.) ] vicāraṇāt (η2), vicāraṇe (β2)

Sources
Vivekamārtaṇḍa 37

brahmacārī mitāhārī yogī yogaparāyaṇaḥ |

abdād ūrdhvaṃ bhavet siddho nātra kāryā vicāraṇā ||

Testimonia
Yogacintāmaṇi f. 111v (attr. Haṭhapradīpikā)

brahmacārī mitāhārī tyāgī yogaparāyaṇaḥ |

abdād ūrdhvaṃ bhavet siddho nātra kāryā vicāraṇā ||

Haṭharatnāvalī 3.28

brahmacārī mitāhārī tyāgī yogaparāyaṇaḥ ||

abdād ūrdhvaṃ bhavet siddho nātra kāryā vicāraṇā ||

tyāgī ] yogī P,T,t1

HP 1.58

सुस्निग्धमधुराहारश्चतुर्थांशविवर्जितः

भुज्यते शिवसंप्रीत्यै मिताहारः स उच्यते

susnigdhamadhurāhāraś caturthāṃśavivarjitaḥ /

bhujyate śivasaṃprītyai mitāhāraḥ sa ucyate //

When very unctuous and sweet food is eaten for love of Śiva, leaving a quarter [of the stomach] empty (caturthāṃśavivarjitaḥ), it is called a restricted diet (mitāhāra).
Philological Commentary

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 ||

And, as noted by Brahmānanda in Jyotsnā 1.58, this idea also occurs in an āyurvedic work called the Aṣṭāṅgahṛdayasaṃhitā, Sūtrasthāna, 8.46cd–47ab:

annena kukṣer dvāv aṃśau pānenaikaṃ prapūrayet |

āśrayaṃ pavanādīnāṃ caturtham avaśeṣayet ||

Jyotsna Commentary
पूर्वश्लोके मिताहारीत्युक्तम्तत्र योगिनां कीदृशो मिताहार इत्यपेक्षायामाह सुस्निग्धेति. सुस्निग्धो 'तिस्निग्धः स चासौ मधुरश्च तादृश आहारः चतुर्थांशविवर्जितः चतुर्थभागरहितः. तद् उक्तमभियुक्तैः

द्वौ भागौ पूरयेदन्नैस्तोयेनैकं प्रपूरयेत्

वायोः सञ्चरणार्थाय चतुर्थमवशेषयेतिति

शिवो जीव ईश्वरो वा. भोक्ता देवो महेश्वरः इति वचनात्. तस्य सम्प्रीत्यै सम्यक्प्रीत्यर्थं यो भुज्यते स मिताहार इत्युच्यते.
pūrvaśloke mitāhārīty uktam tatra yogināṃ kīdṛśo mitāhāra ity apekṣāyām āha susnigdheti. susnigdho 'tisnigdhaḥ sa cāsau madhuraś ca tādṛśa āhāraḥ caturthāṃśavivarjitaḥ caturthabhāgarahitaḥ. tad uktam abhiyuktaiḥ

dvau bhāgau pūrayed annais toyenaikaṃ prapūrayet

vāyoḥ sañcaraṇārthāya caturtham avaśeṣayet iti

śivo jīva īśvaro vā. bhoktā devo maheśvaraḥ iti vacanāt. tasya samprītyai samyakprītyarthaṃ yo bhujyate sa mitāhāra ity ucyate.
Readings

āhāraś (cett.) ] āhāra (α1 β2), āhāraṃ (βω)
caturthāṃśa (cett.) ] caturthāśā (γ1)
vivarjitaḥ (cett.) ] vivarjitam (βω)
saṃprītyai (cett.) ] saṃpritya (η1)
mitāhāraḥ (cett.) ] mitāhārī (γ1)
sa ucyate (cett.) ] samucyate (βω η1)

Sources
Gorakṣaśataka 12cd–13ab

susnigdhamadhurāhāraś caturthāṃśavivarjitaḥ ||

bhujyate śivasaṃprītyai mitāhāraḥ sa ucyate |

Testimonia
Yuktabhavadeva 4.16

tad uktaṃ haṭhapradīpikāyām--

susnigdhamadhurāhārāś caturthāṃśavivarjitaḥ |

bhujyate śivasamprītyai mitāhāraḥ sa ucyate ||

Yogacūḍāmaṇyupaniṣat 43

susnigdhamadhurāhāraś caturthāṃśavivarjitaḥ |

bhuñjate śivasaṃprītyā mitāhārī sa ucyate ||

HP 1.59

कट्वम्लतीक्ष्णलवणोष्णहरीतशाक-

सौवीरतैलतिलसर्षपमत्स्यमद्यम्

आजादिमांसदधितक्रकुलत्थकोल-

पिण्याकहिङ्गुलशुनाद्यमपथ्यमाहुः ॥

kaṭvamlatīkṣṇalavaṇoṣṇaharītaśāka-

sauvīratailatilasarṣapamatsyamadyam /

ājādimāṃsadadhitakrakulatthakola-

piṇyākahiṅgulaśunādyam apathyam āhuḥ //

Pungent, sour, bitter, salty and hot foods, horseradish, sour gruel, [sesame] oil, sesame and mustard seeds, fish and intoxicating drink, flesh of goats and so forth, curds, diluted buttermilk, poor man’s pulse, jujube fruit, the leftover paste of oily seeds, asafoetida, garlic and the like: they say that such [food] is unwholesome.
Philological Commentary

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 |

Sauśrutanighaṇṭu 75ab

śigruko haritaśākaś ca mato vai mūlapatrakaḥ |

Brahmānanda’s understanding of harītaśāka as pattraśāka is probably wrong if pattraśāka was intended as ‘leafy vegetables.’ But he may have used the term pattraśāka in the sense of horseradish (śigru) as the dictionary notes that pattraśāka is probably equivalent to śākapattra, which is mentioned in Rājanighaṇṭu 7.26 (above). The term °sauvīra° (1.59b) probably means sour gruel. Brahmānanda glosses sauvīra as kāñjika, which is `fermented rice water.’ On sauvīra, Meulenbeld (1974: 516–517) says, sauvīra is sour gruel made from barley and wheat.’ The process of making it is described in the Suśrutasaṃhitā (1.44.35--40ab) as follows: Roots of trivṛt etc., the first group (vidārigandhādi), mahat pañcamūla, mūrvā and śārṅgaṣṭā, and also of snuhī, haimavatī, triphalā, ativiṣā and vacā -- these are taken and divided into two parts out of which one is decocted and the other is powdered; now, crushed barley grains are impregnated with the above decoction several times, dried and then slightly fried. Taking three parts of this and one part of the above powder are put in a jar and mixed with their (of trivṛt, etc.) cold decoction and fermented properly. This is known as sauvīraka. (trans. Sharma 2018 (vol.1): 406) However, according to some Nighaṇṭus, sauvīra can also mean stibnite (an ingredient in some añjana’s and medicines). For example, in the Rājanighaṇṭu (13.86):

añjanaṃ yāmunaṃ kṛṣṇaṃ nādeyaṃ mecakaṃ tathā

srotojaṃ dṛkpradaṃ nīlaṃ sauvīraṃ ca suvīrajam ||

Note also that the Yogaprakāśikā (1.53) takes sauvīra with taila, perhaps to solve the problem of taila on its own (see below for more on this). The compound sauvīrataila is explained as `oil produced in the place Suvīra’ (suvīradeśodbhavatailam). According to Ali (1966: 144), Suvīra is known as a country that was also called Suvira (V.79), Sauvira (XVI.21) and Sauvīraka (IV.23). He identifies it with the Rohri/Khairpur region of Sind. The word taila could refer to tilataila. This is supported by the following rule (paribhāṣā) in the Śārṅgadharasaṃhitā (48): anuktāvasthāyāṃ paribhāṣāvidhiḥ [...] taile ’nukte tilodbhavam. We thank Dominik Wujastyk for this reference. Our translation of madya takes into account the following remarks of James McHugh (2021: 8): The most general Sanskrit term to denote drinks that create a drunken state is madya “intoxicating [drink].” Translating this word is hard. “Inebriating drink” is clumsy to my ear. “Intoxicating” contains the unfortunate “toxic” element that is not present in the Sanskrit word, though at least in English this is a common word, applicable to various substances and states and lacking any “toxic” associations in everyday usage. In the compound ājādimāṃsa° (1.59c), the adjective āja° is required for the metre, so variants beginning with aja° can be dismissed. Another well-attested reading is ājāvimāṃsa°. Although this was probably read as `goat and sheep flesh,’ āvi is not attested as an adjective of sheep, so this reading was probably not original. Moreover, only ājādimāṃsa° makes good sense. Diwakar Acharya believes that the prohibition of goat flesh and fish in this verse suggests it derives from the North East of India. The term kulattha means a kind of pulse, translated by Dominik Wujastyk (1998: 77) as `poor man’s pulse.’ The word kola is a name for Zizyphus Jujuba (Nadkarni 1926: pp. 919--920). It is also known as badara. This is how Brahmānanda understands it in Jyotsnā 1.59 (kolaṃ kolyāḥ phalaṃ badaram). According to Nadkarni, the fruit of the wild variety is very acid and astringent. It is believed to purify the blood and assist digestion. The bark is astringent and a simple remedy for diarrhoea. The root is useful as a decoction in fever and delirium. There are references to kola being pungent, though this does not seem to indicate sufficiently why kola is mentioned separately in the Haṭhapradīpikā as an unwholesome food. Diwakar Acharya has informed us that kola can refer to a type of banana in some parts of India. According to Sharma (1982: 69), piṇyāka is, ‘The remnant paste of oily seeds after pressing out the oil content is called piṇyāka.’ Diwakar says it is an oil cake that has a strong flavour, which may account for its inclusion in this list of unwholesome foods. The term hiṅgu means Asafoetida (Nadkarni 1926: 360–361). As to why it might be considered unwholesome, the following comments by Nadkarni give some indication: If long continued, even in moderate doses, it gives rise to alliaceous eructations, acrid irritation in the throat, flatulence, diarrhoea and burning in the urine.

Jyotsna Commentary
अथ योगिनामपथ्यमाह द्वाभ्यां कट्विति. कटु कारवेल्लादि. अम्लं चिञ्चाफलादि. तीक्ष्णं मरीचादि. लवणं प्रसिद्धम्. उष्णं गुडादि. हरीतशाकं पत्रशाकं. सौवीरं काञ्जिकं. तैलं तिलसर्षपादिस्नेहः. तिलाः प्रसिद्धाः. सर्षपाः सिद्धार्थाः. मद्यं सुरा. मत्स्यो झषः. एषाम् इतरेतरद्वन्द्वः. एतानपथ्यानाहुः. अजस्येदमाजं आजं आदिर्यस्य सौकरादेः तदाजादि तच्च तन्मांसं चाजादिमांसम्. दधि दुग्धपरिणामविशेषः. तक्रं गृहीतसारं दधि. कुलत्थाः द्विदलविशेषाः. कोलं कोल्याः फलं बदरम्. कर्कन्धूर्बदरी कोलिः इत्य् अमरः. पिण्याकं तिलपिण्डम्. हिङ्गु रामठं लशुनम्. एषाम् इतरेतरद्वन्द्वः. एतान्याद्यानि यस्य तत्तथा. आद्यशब्देन पलाण्डुगृञ्जनमादकद्रव्यमाषान्नादिकं ग्राह्यम्. अपथ्यमहितम्. योगिनामिति शेषः. आहुर्योगिन इत्य् अध्याहारः.
atha yoginām apathyam āha dvābhyāṃ kaṭv iti. kaṭu kāravellādi. amlaṃ ciñcāphalādi. tīkṣṇaṃ marīcādi. lavaṇaṃ prasiddham. uṣṇaṃ guḍādi. harītaśākaṃ patraśākaṃ. sauvīraṃ kāñjikaṃ. tailaṃ tilasarṣapādisnehaḥ. tilāḥ prasiddhāḥ. sarṣapāḥ siddhārthāḥ. madyaṃ surā. matsyo jhaṣaḥ. eṣām itaretaradvandvaḥ. etān apathyān āhuḥ. ajasyedam ājaṃ ājaṃ ādir yasya saukarādeḥ tad ājādi tac ca tanmāṃsaṃ cājādimāṃsam. dadhi dugdhapariṇāmaviśeṣaḥ. takraṃ gṛhītasāraṃ dadhi. kulatthāḥ dvidalaviśeṣāḥ. kolaṃ kolyāḥ phalaṃ badaram. karkandhūr badarī koliḥ ity amaraḥ. piṇyākaṃ tilapiṇḍam. hiṅgu rāmaṭhaṃ laśunam. eṣām itaretaradvandvaḥ. etāny ādyāni yasya tat tathā. ādyaśabdena palāṇḍugṛñjanamādakadravyamāṣānnādikaṃ grāhyam. apathyam ahitam. yoginām iti śeṣaḥ. āhur yogina ity adhyāhāraḥ.
Metre: Vasantatilakā
Readings

kaṭvamla (cett.) ] kaṭvāmla (βω η1)
tīkṣṇalavaṇoṣṇa (cett.) ] tiktalavaṇoṣṇa (δ1)
harīta (α1 Δ ε1 η1 η2 χ) ] hārīta (ε3), harita (β2 βω γ1)
śāka (α1 β2 γ1 Δ ε1 ε3 χ) ] śākaṃ (βω η1), sāka (η2)
tila (cett.) ] illeg. (η1), om. (β2 γ1)
matsyamadyam (cett.) ] matsyamadyāḥ (ε1), machyamadyā (α1), tsyamaghaṃ (η1), madyamatsyān (α2 β2 γ1 χ)
ājādi (ε1 χ) ] ajādi (β1 γ1 ε3), ājāvi (η2), ajāvi (βω η1 Δ), ājīvi (α1), ajādhi (α2), ajavya (β2)
māṃsadadhi (cett.) ] māṃsaṃ dadhi (ε3)
kulattha (cett.) ] kulatha (βω δ1), kulatthya (η1), kuluttha (δ3)
kola (α1 β2 βω δ1 δ3 ε3 χ) ] kaula (δ2), kela (ε1), kodra (η2), koṣṇā (η1), kāla (γ1)
piṇyāka (cett.) ] pinnāka (βω), om. (γ1)
laśunādyam (cett.) ] laśanādyam (ε1), laśunādim (δ3)
apathyam (cett.) ] asūram (δ3)

Sources
cf. DYŚ 70ab

lavaṇaṃ sarṣapaś cāmlam uṣṇaṃ rūkṣaṃ ca tīkṣṇakam|

Testimonia
Yogacintāmaṇi f. 54v

haṭhapradīpikāyām--

kaṭvamlatīkṣṇalavaṇoṣṇaharītaśāka-

sauvīratailatilasarṣapamatsyamadyam |

ajādimāṃsadadhitakrakulatthakola-

piṇyākahiṅgulaśunādyam apathyam āhuḥ ||

Haṭharatnāvalī 1.72

kaṭvamlatīkṣṇalavaṇoṣṇaharītaśākaṃ

sauvīratailatilasarṣapamatsyamadyam |

ajādimāṃsadadhitakrakulatthakodra-

piṇyākahiṅgulaśunādyam apathyam āhuḥ ||

Haṭhatattvakaumudī

atha varjyāni –

kaṭvamlatīkṣṇalavaṇoṣṇa haritaśāka-

sauvīratailatilasarṣapamatsyamadyam ||

ajāvimāṃsadadhitakrakulatthakola-

piṇyākahiṃgulaśunādyam apathyam āhuḥ || 28 ||

HP 1.60

भोजनमहितं विद्यात्पुनरप्युष्णीकृतं रूक्षम्

अतिलवणमम्लपृक्तंकदशनशाकोत्कटं दुष्टम्

bhojanam ahitaṃ vidyāt punar apy uṣṇīkṛtaṃ rūkṣam /

atilavaṇam amlapṛktaṃkadaśanaśākotkaṭaṃ duṣṭam //

One should know food to be unfit if it has been reheated, is dry, too salty or sour, contains an excess of leafy vegetables that are hard to chew, [or] is spoiled.
Philological Commentary

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.

Jyotsna Commentary
भोजनमिति. पूर्वं पाचितं पश्चादग्निसंयोगेनोष्णीकृतं यद्भोजनं सूपौदनरोटिकादि रूक्षं घृतादिहीनम्. अतिशयितं लवणं यस्मिन्तदतिलवणम्. यद्वा लवणमतिक्रान्तमतिलवणं चाकूवा इति लोके प्रसिद्धं शाकं यवक्षारादिकं च. लवणस्य सर्वथा वर्जनीयत्वादुत्तरपक्षः साधुः. तथा च दत्तात्रेयः

अथ वर्ज्यानि वक्ष्यामि योगविघ्नकराणि च

लवणं सर्षपं चाम्लमुष्णं तीक्ष्णं च रूक्षकम्

अतीव भोजनं त्याज्यमतिनिद्रातिभाषणमिति.

स्कन्दपुराणे 'पि

त्यजेत्कट्वम्ललवणं क्षीरभोजी सदा भवेतिति

अम्लयुक्तमम्लद्रव्येण युक्तम्. अम्लद्रव्येण युक्तमपि त्याज्यं किमुत साक्षाद् अम्लम्. अत्र तृतीयपादं पललं वा तिलपिण्डमिति केचित्पठन्ति. तस्यायमर्थः पललं मांसं तिलपिण्डं पिण्याकं कदशनं कदन्नं यावनालकोद्रवादि शाकं विहितेतरशाकमात्रम्. उत्कटं विदाहि मिरची इति लोके प्रसिद्धम्मिरचा इति हिन्दुस्थानभाषायाम्. कदशनादीनां समाहारद्वन्द्वः. अतिलवणादिकं वर्ज्यं वर्जनारहम्. दुष्टम् इति पाठे दुष्टं पूतिपर्युषितादि. अहितमिति योजनीयम्.
bhojanam iti. pūrvaṃ pācitaṃ paścād agnisaṃyogenoṣṇīkṛtaṃ yad bhojanaṃ sūpaudanaroṭikādi rūkṣaṃ ghṛtādihīnam. atiśayitaṃ lavaṇaṃ yasmin tad atilavaṇam. yad vā lavaṇam atikrāntam atilavaṇaṃ cākūvā iti loke prasiddhaṃ śākaṃ yavakṣārādikaṃ ca. lavaṇasya sarvathā varjanīyatvād uttarapakṣaḥ sādhuḥ. tathā ca dattātreyaḥ

atha varjyāni vakṣyāmi yogavighnakarāṇi ca

lavaṇaṃ sarṣapaṃ cāmlam uṣṇaṃ tīkṣṇaṃ ca rūkṣakam

atīva bhojanaṃ tyājyam atinidrātibhāṣaṇam iti.

skandapurāṇe 'pi

tyajet kaṭvamlalavaṇaṃ kṣīrabhojī sadā bhavet iti

amlayuktam amladravyeṇa yuktam. amladravyeṇa yuktam api tyājyaṃ kim uta sākṣād amlam. atra tṛtīyapādaṃ palalaṃ vā tilapiṇḍam iti kecit paṭhanti. tasyāyam arthaḥ palalaṃ māṃsaṃ tilapiṇḍaṃ piṇyākaṃ kadaśanaṃ kadannaṃ yāvanālakodravādi śākaṃ vihitetaraśākamātram. utkaṭaṃ vidāhi miracī iti loke prasiddham miracā iti hindusthānabhāṣāyām. kadaśanādīnāṃ samāhāradvandvaḥ. atilavaṇādikaṃ varjyaṃ varjanārham. duṣṭam iti pāṭhe duṣṭaṃ pūtiparyuṣitādi. ahitam iti yojanīyam.
Metre: Upagīti
Readings

vidyāt (γ1 δ1 δ2 ε1 χ) ] vidyā (δ3 η1), viṃdyāt (α1 β2 βω ε3 η2)
punar apy (cett.) ] punar (Δ ε1)
uṣṇīkṛtaṃ (cett.) ] uśnakrataṃ (βω), uṣṇībhūtam (Δ), uṣṇi (α1), asvīkṛtaṃ (β2)
rūkṣam (α1 β2 βω γ1 ε1 ε3 η2 χ) ] rūkṣa (η1), apramitaṃ (δ1 δ2), apratihataṃ (δ3)
atilavaṇam amlapṛktaṃ (em.) ] atīlavaṇāmlapṛktaṃ (γ1), atīlavaṇāmlayuktaṃ (β2), atilavaṇam amlayuktaṃ (χ), atilavaṇādyaprantaṃ (α1), atilavaṇādyuṣṇataṃ (η1), atilavaṇādiprayuktaṃ (ε1), atilavaṇādiyuktaṃ (ε3), atilavaṇaṃ tilapiṇḍa (η2), atilavaṇaṃ tilaṃ piṇḍa (βω), atilavaṇasavapalala (δ1), atilavaṇasavapalalaṃ (δ2), atilavaṇāsavapalalaṃ (δ3)
kadaśana (cett.) ] kadaśanaṃ (βω η2)
śākotkaṭaṃ (cett.) ] śākātkaṭa (βω), śokātkaṭa (η1), śākokṣadaṃ (γ1)
duṣṭam (β2 γ1 ε1 ε3) ] duṣṇaṃ (α1), varjyam (Δ χ), varjjaṃ (η2), varjitaṃ (βω), illeg. (η1)

Testimonia
Yogacintāmaṇi f. 55v (attr. Haṭhapradīpikā)

bhojanam ahitaṃ vidyāt punar uṣṇīkṛtaṃ tathā |

atilavaṇaṃ sapalaṃ vā prasitaṃ śākotkaṭaṃ varjyam ||

Haṭhasaṅketacandrikā

bhojanam ahitaṃ vidyāt punar uṣṇīkṛtaṃ rūkṣaṃ |

atilavaṇādikayuktaṃ kadaśanaśākotkaṭaṃ duṣṭaṃ ||

HP 1.61

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 //

In the same vein there is a saying by Goraksa: One should avoid places near bad people, frequenting fire, women and roads, and observances which harm the body such as early morning bathing and fasting.
Philological Commentary

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).

Jyotsna Commentary
एवं योगिनां सदा वर्ज्यान्युक्त्वाभ्यासकाले वर्ज्यान्याह अर्धेन वह्नीति. वह्निश्च स्त्री च पन्थाश् च तेषां सेवा वह्निसेवनस्त्रीसङ्गतीर्थयात्रादौ पथिगमनादिरूपास्तासां वर्जनमादावभ्यासकाले आचरेत्. सिद्धे 'भ्यासे तु कदाचित्शीते वह्निसेवनं गृहस्थस्य ऋतौ स्वभार्यागमनं तीर्थयात्रादौ मार्गगमनं च न निषिद्धमित्यादिपदेन सूच्यते. तत्र प्रमाणं गोरक्षवचनमवतारयति तथा हीति. तत्पठति वर्जयेदिति. दुर्जनप्रान्तं दुर्जनसमीपवासम्. दुर्जनप्रीतिमिति क्वचित्पाठः. वह्निस्त्रीपथांसेवनं व्याख्यातम्. प्रातःस्नानमुपवासश्चादिर्यस्य फलाहारादेः तच्च तयोः समाहारद्वन्द्वः. प्रथमाभ्यासिनः प्रातःस्नाने शीतविकारोत्पत्तेः. उपवासादिना पित्ताद्युत्पत्तेः. कायक्लेशविधिं कायक्लेशकरं विधिं क्रियां बहुसूर्यनमस्कारादिरूपां बहुभारोद्वहनादिरूपां च. तथा समुच्चये. अत्र प्रतिपदं वर्जयेदिति क्रियासम्बन्धः.
evaṃ yogināṃ sadā varjyāny uktvābhyāsakāle varjyāny āha ardhena vahnīti. vahniś ca strī ca panthāś ca teṣāṃ sevā vahnisevanastrīsaṅgatīrthayātrādau pathigamanādirūpās tāsāṃ varjanam ādāv abhyāsakāle ācaret. siddhe 'bhyāse tu kadācit śīte vahnisevanaṃ gṛhasthasya ṛtau svabhāryāgamanaṃ tīrthayātrādau mārgagamanaṃ ca na niṣiddham ity ādipadena sūcyate. tatra pramāṇaṃ gorakṣavacanam avatārayati tathā hīti. tat paṭhati varjayed iti. durjanaprāntaṃ durjanasamīpavāsam. durjanaprītim iti kvacit pāṭhaḥ. vahnistrīpathāṃsevanaṃ vyākhyātam. prātaḥsnānam upavāsaś cādir yasya phalāhārādeḥ tac ca tayoḥ samāhāradvandvaḥ. prathamābhyāsinaḥ prātaḥsnāne śītavikārotpatteḥ. upavāsādinā pittādyutpatteḥ. kāyakleśavidhiṃ kāyakleśakaraṃ vidhiṃ kriyāṃ bahusūryanamaskārādirūpāṃ bahubhārodvahanādirūpāṃ ca. tathā samuccaye. atra pratipadaṃ varjayed iti kriyāsambandhaḥ.
Readings

tathā hi (β2 βω γ1 χ) ] tathā (α1 η1 η2), om. (δ1 δ3 ε1 ε3 χ)
gorakṣavacanam (α1 β2 βω γ1 η1 η2) ] om. (δ1 δ3 ε1 ε3 χ)
ante varjayed add.tailāmlāloṇītīnikālikābhāi (?) (η1)
varjayed (β2 Δ ε1 ε3 η2 χ) ] varjaye (α1 βω γ1 η1)
durjana (cett.) ] durjanaṃ (β2), tarjana (η1)
prāntaṃ (α1 β1 ε1 χ) ] prātaṃ (η1), prāpte (β2), prītiṃ (γ1 Δ ε3 η2), prīti (βω)
vahnistrī (cett.) ] vastrī (δ1)
patha (cett.) ] pathya (βω), pathi (χ), madhu (δ1)
prātaḥsnāno (cett.) ] prātaśnāno (βω)
kleśavidhiṃ (α1 β2 βω γ1 ε1 ε3 χ) ] kleśādikaṃ (Δ η1 η2)
tathā (cett.) ] yathā (δ1)

Testimonia
Yogacintāmaṇi f. 48v

haṭhadīpikāyām—

varjayed durjanaprītiṃ vahnistrīpathasevanam |

prātaḥsnānopavāsādi kāyakleśādikaṃ tathā ||

Haṭharatnāvalī 1.73

tathā ca gorakṣavacanam---

varjayed durjanaprītivahnistrīpathasevanam |

prātaḥsnānopavāsādi kāyakleśādikaṃ tathā ||

°prīti°] °prāntaṃ P, prāptaṃ T,t1. kāyakleśādikaṃ ] kāyakleśavidhiṃ P,T.

Yuktabhavadeva 4.18 (attr. Haṭhapradīpikā)

varjayed durjanaprītiṃ vahnistrīpathasevanam |

prātaḥsnānopavāsādikāyakleśavidhiṃ tyajet ||

HP 1.62

गोधूमशालियवषष्टिकशोभनान्नं

क्षीराज्यमण्डनवनीतसितामधूनि ।

शुण्ठीपटोलकफलादि च पञ्चशाकं

मुद्गादि दिव्यमुदकं यमीन्द्रपथ्यम् ॥

godhūmaśāliyavaṣaṣṭikaśobhanānnaṃ

kṣīrājyamaṇḍanavanītasitāmadhūni /

śuṇṭhīpaṭolakaphalādi ca pañcaśākaṃ

mudgādi divyam udakaṃca yamīndrapathyam //

The pure grains that are wheat, rice, śāli rice, barley, sixty-day śāli rice; milk, ghee, cream, fresh butter, ground sugar and honey; dried ginger, fruit of the snake gourd and so forth; the five vegetables; mung beans and so on; and rain water. [These] are wholesome for the best of ascetics.
Philological Commentary

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 ||

Another verse on a similar fivefold group of vegetables is also cited in the Haṭhatattvakaumudī (4.26)

pañcaśākas tu–

kṣīraparṇī ca jīvantī matsyākṣī ca punarnavā

meghanādaś ceti budhaiḥ pañcaśākaḥ prakīrtitaḥ || iti ||

And a group with more significant differences is mentioned in the Gheraṇḍasaṃhitā (5.20).

bālaśākaṃ kālaśākaṃ tathā paṭolapatrakam |

pañcaśākaṃ praśaṃsīyād vāstūkaṃ hilamocikāṃ ||

It is not entirely clear how one should understand divya (1.62d). Brahmānanda glosses it with nirdoṣa (`defectless’) and takes it with udaka. Ayurvedic sources indicate more clearly that divyodaka was understood as rainwater. In a section on types of water (jalavarga) in the Sūtrasthāna of the Carakasaṃhitā (27.196–224), rainwater is referred to as `divyaṃ udakam’ (1.27.198) in a discussion of the properties of water that has fallen from the sky. The compound divyodaka is used in other Āyurvedic works to refer to the use of rainwater in recipes and treatments (e.g., Aṣṭāṅgahṛdaya 8.42–43). Also, the Rājanighaṇṭu (14.4) glosses divyodaka as rainwater:

divyodakaṃ kharāri syād ākāśasalilaṃ tathā |

vyomodakaṃ cāntarikṣajalaṃ ceṣvabhidhāhvayam ||

Jyotsna Commentary
अथ योगिपथ्यमाह गोधूमेत्यादिना. गोधूमाश्च शालयश्च यवाश्च षाष्टिकाः षष्ठ्या दिनैर्ये पच्यन्ते तण्डुलविशेषास् शोभनमन्नं पवित्रान्नं श्यामाकनीवारादि तच्चैतेषां समाहारद्वन्द्वः. क्षीरं दुग्धम्. आज्यं घृतं. खण्डः शर्करा. नवनीतं मथितदधिसारः. सिता तीव्रपल्ली खडीसाकर इति लोके प्रसिद्धा मिसरी इति हिन्दुस्थानभाषायाम्. मधु क्षौद्रमेषामितरेतरद्वन्द्वः. शुण्ठी प्रसिद्धा पटोलकफलं परवर इति भाषायां प्रसिद्धं शाकं. तदादिर्यस्य कोशातक्यादेस् तत्पटोलकफलादिकं शेषाद्विभाषा इति कप्रत्ययः. पञ्चानां शाकानां समाहारः पञ्चशाकम्. तदुक्तं वैद्यके

सर्वशाकमचाक्षुष्यं चाक्षुष्यं शाकपञ्चकम्

जीवन्तीवास्तुमत्स्याक्षीमेघनादपुनर्नवाः इति.

मुद्गा द्विदलविशेषा आदिर्यस्य तन्मुद्गादि. आदिपदेन आढकी ग्राह्या. दिव्यं निर्दोषमुदकं जलं च. यम एषामस्तीति यमिनः तेष्विन्द्रो इव श्रेष्ठो यो योगीन्द्रस्तस्य पथ्यं हितम्.
atha yogipathyam āha godhūmetyādinā. godhūmāś ca śālayaś ca yavāś ca ṣāṣṭikāḥ ṣaṣṭhyā dinair ye pacyante taṇḍulaviśeṣās śobhanam annaṃ pavitrānnaṃ śyāmākanīvārādi tac caiteṣāṃ samāhāradvandvaḥ. kṣīraṃ dugdham. ājyaṃ ghṛtaṃ. khaṇḍaḥ śarkarā. navanītaṃ mathitadadhisāraḥ. sitā tīvrapallī khaḍīsākara iti loke prasiddhā misarī iti hindusthānabhāṣāyām. madhu kṣaudram eṣām itaretaradvandvaḥ. śuṇṭhī prasiddhā paṭolakaphalaṃ paravara iti bhāṣāyāṃ prasiddhaṃ śākaṃ. tadādir yasya kośātakyādes tatpaṭolakaphalādikaṃ śeṣād vibhāṣā iti kapratyayaḥ. pañcānāṃ śākānāṃ samāhāraḥ pañcaśākam. tad uktaṃ vaidyake

sarvaśākam acākṣuṣyaṃ cākṣuṣyaṃ śākapañcakam

jīvantīvāstumatsyākṣīmeghanādapunarnavāḥ iti.

mudgā dvidalaviśeṣā ādir yasya tan mudgādi. ādipadena āḍhakī grāhyā. divyaṃ nirdoṣam udakaṃ jalaṃ ca. yama eṣām astīti yaminaḥ teṣv indro iva śreṣṭho yo yogīndras tasya pathyaṃ hitam.
Metre: Vasantatilakā
Readings

godhūma (cett.) ] godhūmā (δ1)
yava (cett.) ] java (β2 η1)
ṣaṣṭika (cett.) ] ṣāṣṭika (α1 β2 χ), māṣikaṃ (γ1), piṣṭaka (ε1)
śobhanānnaṃ (cett.) ] śobhanānna (βω γ1), śobhanānnānī (η1)
maṇḍa (α1 β2 γ1 Δ) ] khaṇḍa (ε1 ε3 η2 χ), ṣaṃḍa (βω η1)
nīta (cett.) ] nīti (η1)
sitā (cett.) ] śītā (η1), sudhā (ε1)
paṭolaka (cett.) ] paṭolika (ε1 η1), paṭola (η2)
phalādi ca (β1 β2 βω) ] phalādiṣu (ε3), phalādika (α3 γ1 δ1 δ2 ε1 χ), phalādi<<ka>> (α1), phalādi (α2), phalādi .. (δ3), phalakādi ca (η2), phipalādika (η1)
pañcaśākaṃ (cett.) ] pacyaśākaṃ (α1), śākabhuktaṃ (η2)
mudgādi (cett.) ] mudgā (α1 βω ε3), mu _ di (β2)
divyam (cett.) ] cālpam (δ1 δ3)
ca (cett.) ] hri (?) (ε1), om. (βω)
yamīndra (α1 β2 βω ε1 η2 χ) ] yatīndra (γ1), munīndra (Δ ε3 η1)

Testimonia
Yogacintāmaṇi f. 54v (attr. Haṭhapradīpikā)

godhūmaśāliyavaṣāṣṭikaśobhanānnaṃ

kṣīrājyamaṇḍanavanītasitāmadhūni |

śuṇṭhīpaṭolakaphalādikapañcaśākaṃ

mudgādi cālpam udakaṃ ca munīndrapathyam ||

Haṭharatnāvalī 1.71

godhūmaśāliyavaṣaṣṭikaśobhanānnaṃ

kṣīrājyamaṇḍanavanītasitāmadhūni |

śuṇṭhīpaṭolaphalapatrajapañcaśākaṃ

mudgādidivyam udakaṃ ca yamīndrapathyam ||

°phalapatraja° ] phalādika N,n1,J. yamīndra° ] yatīndra° N,n1,J

Yuktabhavadeva 4.21

tathā ca śivayoge-

godhūmaśāliyavaṣāṣṭikaśobhanānnaṃ

kṣīrājyakhaṇḍanavanītasitāmadhūni ||

śuṇṭhīpaṭolakaphalādi ca pañcaśāka-

mudgādidivyam udakaṃ ca munīndrapathyam ||

HP 1.62*1

सर्वशाकमचाक्षुष्यं चाक्षुष्यं शाकपञ्चकं ।

जीवन्ती वास्तु मत्स्याक्षी मेघनादः पुनर्नवा ॥ (γ1)

sarvaśākamacākṣuṣyaṃ cākṣuṣyaṃ śākapañcakaṃ /

jīvantī vāstu matsyākṣī meghanādaḥ punarnavā // (γ1)

Readings

cākṣuṣyaṃ (em.) ] cakṣapyaṃ (γ1)

HP 1.62*2

क्षीरपर्णीजीवन्ती 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)

Readings

kṣīraparṇī (ε3) ] kṣīravarṇī (βω)
jīvantī (ε3) ] jaivantī (βω)
matsyākṣī (ε3) ] matsāṣī (βω)
meghanādaś ca (ε3) ] meghanādīti (βω)
śākanāma prakīrtitā (βω) ] pañcaśākaḥ prakīrtitaḥ (ε3)

HP 1.63

मृष्टंसुमधुरं स्निग्धं गव्यं धातुप्रपोषणम्

मनोऽभिलषितं योग्यं योगी भोजनमाचरेत् ॥

mṛṣṭaṃsumadhuraṃ snigdhaṃ gavyaṃ dhātuprapoṣaṇam /

mano’bhilaṣitaṃ yogyaṃ yogī bhojanam ācaret //

The yogi should eat food that is sweet, delicious, unctuous, contains cow products, nourishes the bodily constituents (dhātu), is desired by the mind and is appropriate.
Philological Commentary

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.

Jyotsna Commentary
अथ योगिनो भोजननियममाह पुष्टमिति. पुष्टं देहपुष्टिकरमोदनादि सुमधुरं शर्करादिसहितं स्निग्धं सघृतं गव्यं गोदुग्धघृतादियुक्तं गव्यालाभे माहिषं दुग्धादि ग्राह्यम्. धातुप्रपोषणं लड्डुकापूपादि. मनो'भिलषितं पुष्टादिषु यन्मनोरुचिकरं तदेव योगिना भोक्तव्यम्. मनो'भिलाषितमपि किमविहितं भोक्तव्यम्नेत्याह योग्यमिति. विहितमेवेत्य् अर्थः. योगी भोजनं पूर्वोक्तविशेषणविशिष्टमाचरेत्कुर्यादित्यर्थः. न तु सक्तुभर्जितान्नादिना निर्वाहं कुर्यादिति भावः.
atha yogino bhojananiyamam āha puṣṭam iti. puṣṭaṃ dehapuṣṭikaram odanādi sumadhuraṃ śarkarādisahitaṃ snigdhaṃ saghṛtaṃ gavyaṃ godugdhaghṛtādiyuktaṃ gavyālābhe māhiṣaṃ dugdhādi grāhyam. dhātuprapoṣaṇaṃ laḍḍukāpūpādi. mano'bhilaṣitaṃ puṣṭādiṣu yan manorucikaraṃ tad eva yoginā bhoktavyam. mano'bhilāṣitam api kim avihitaṃ bhoktavyam nety āha yogyam iti. vihitam evety arthaḥ. yogī bhojanaṃ pūrvoktaviśeṣaṇaviśiṣṭam ācaret kuryād ity arthaḥ. na tu saktubharjitānnādinā nirvāhaṃ kuryād iti bhāvaḥ.
Readings

mṛṣṭaṃ (α1 ε3 η1) ] miṣṭaṃ (α2 β1 β2 βω γ1 ε1), iṣṭaṃ (δ1 η2), puṣṭaṃ (χ), uṣṇaṃ (δ2 δ3)
sumadhuraṃ (cett.) ] samadhuraṃ (βω δ1 ε3)
prapoṣaṇam (cett.) ] prapoṣakaṃ (δ3 ε3)
yogyaṃ (α1 β1 γ1 Δ ε3 η2 χ) ] yonyaṃ (βω), bhojyaṃ (ε1 η1), divyaṃ (β2)
bhojanam (cett.) ] bhojanasam (η2)

Testimonia
Yogacintāmaṇi f. 54v (attr. Haṭhapradīpikā)

piṣṭaṃ sumadhuraṃ snigdhaṃ gavyaṃ dhātuprapoṣaṇam |

mano’bhilaṣitaṃ yogyaṃ yogī bhojanam ācaret || iti ||

Haṭharatnāvalī 1.75

śreṣṭhaṃ samadhuraṃ snigdhaṃ gavyaṃ dhātuprapoṣaṇam |

manobhilaṣitaṃ yogyaṃ caturthāṃśavivarjitam |

śivārpitaṃ ca naivedyaṃ yogī bhojanam ācaret ||

Yuktabhavadeva 4.23 (attr. Śivayoga)

śreṣṭhaṃ sumadhuraṃ snigdhaṃ gavyaṃ dhātuprapoṣaṇam |

mano’bhilaṣitaṃ yogyaṃ yogī bhojanam ācaret ||

HP 1.64

युवा वृद्धोऽतिवृद्धो वा व्याधितो दुर्बलोऽपि वा

अभ्यासात्सिद्धिमाप्नोति सर्वयोगेष्वतन्द्रितः

yuvā vṛddho’tivṛddho vā vyādhito durbalo’pi vā /

abhyāsāt siddhim āpnoti sarvayogeṣv atandritaḥ //

Whether young, old, very old, sick or even weak, the diligent yogi succeeds in all yogas through practice.
Philological Commentary

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).

Jyotsna Commentary
योगाभ्यासिनो वयोविशेषारोग्याद्यपेक्षा नास्तीत्याह युवेति. युवा तरुणः वृद्धो वृद्धावस्थां प्राप्तः अतिवृद्धो 'तिवार्द्धकं गतो वा. अभ्यासादासनकुम्भकादीनामभ्यसनात्सिद्धिं समाधितत्फलरूपामाप्नोति. अभ्यासप्रकारमेव वदन्विशिनष्टि सर्वयोगेष्विति. सर्वेषु योगेषु योगाङ्गेष्वतन्द्रितो 'नलसः. योगाङ्गाभ्यासात्सिद्धिमाप्नोतीत्यर्थः. जीवनसाधने कृषिवाणिज्यादौ जीवनशब्दप्रयोगवत्साक्षात्परम्परया वा योगसाधनेषु योगाङ्गेषु योगशब्दप्रयोगः.
yogābhyāsino vayoviśeṣārogyādyapekṣā nāstīty āha yuveti. yuvā taruṇaḥ vṛddho vṛddhāvasthāṃ prāptaḥ ativṛddho 'tivārddhakaṃ gato vā. abhyāsād āsanakumbhakādīnām abhyasanāt siddhiṃ samādhitatphalarūpām āpnoti. abhyāsaprakāram eva vadan viśinaṣṭi sarvayogeṣv iti. sarveṣu yogeṣu yogāṅgeṣv atandrito 'nalasaḥ. yogāṅgābhyāsāt siddhim āpnotīty arthaḥ. jīvanasādhane kṛṣivāṇijyādau jīvanaśabdaprayogavat sākṣāt paramparayā vā yogasādhaneṣu yogāṅgeṣu yogaśabdaprayogaḥ.
Readings

’tivṛddho (cett.) ] pi vṛddho (δ2 δ3)
durbalo’pi vā (cett.) ] durbalas tathā (β2 η2)
sarvayogeṣv atandritaḥ (cett.) ] sarvo yogeṣv atandritaḥ (δ2), sarvayogeṣu taṃdritaḥ (βω), sarvaṃ yogī yateṃdriyaḥ (η1)

Sources
Dattātreyayogaśāstra 40

yuvāvastho ’pi vṛddho vā vyādhito vā śanaiḥ śanaiḥ |

abhyāsāt siddhim āpnoti yoge sarvo ’py atandritaḥ || 40 ||

Testimonia
Yogacintāmaṇi 15r

haṭhapradīpikāyām—

yuvā bālo ’tivṛddho vā vyādhito durbalo ’pi vā |

abhyāsāt siddhim āpnoti sarvayogeṣv atandritaḥ ||

Haṭharatnāvalī 1.23

yuvā bhavati vṛddho ’pi vyādhito durbalo ’pi vā |

abhyāsāt siddhim āpnoti sarvayogeṣv atandritaḥ ||

HP 1.65

पीठानि कुम्भकाश्चित्रा दिव्यानि करणानि च ।

सर्वोऽपि च हठाभ्यासो राजयोगफलावधि

pīṭhāni kumbhakāś citrā divyāni karaṇāni ca /

sarvo’pi ca haṭhābhyāso rājayogaphalāvadhi //

The postures, various breath retentions, and heavenly techniques: the whole practice of Haṭha [is to be done] until Rājayoga results.
Readings

pīṭhāni (cett.) ] pīṭhādi (Δ)
kumbhakāś (cett.) ] kumbhakaś (βω ε3ac η2)
citrā (cett.) ] citraṃ (η2)
divyāni (cett.) ] mudrādi (η1 η2)
sarvo’pi ca (α1 β2 ε1 ε3 η1) ] sarve py ayaṃ (γ1), sarvo pi hi (Δ), sarvāṇy api (βω η2 χ)
bhyāso (α1 β2 βω γ1 ε3) ] bhyāse (η1 η2 χ), bhyāsād (Δ), bhyā (ε1)
phalāvadhi (α1 ε1 ε3 η1pc η2 χ) ] phalāvadhiḥ (β2 βω γ1), yugāvadhi (η1ac), prasiddhaye (Δ)

Sources
Testimonia
Haṭharatnāvalī 1.17

pīṭhāni kumbhakāś citrā divyāni karaṇāni ca |

sāṅgo ’pi ca haṭhābhyāso rājayogaphalārthadaḥ ||

HP 1 Colophon

इति स्वात्मारामयोगीन्द्रविरचितायां हठप्रदीपिकायां प्रथमोपदेशः

iti svātmārāmayogīndraviracitāyāṃ haṭhapradīpikāyāṃ prathamopadeśaḥ //

Readings

svātmārāma (α1 γ1 ε1 ε3 η1) ] ātmārāma (η2), śrīsvātmārāma (β2 βω), śrīsahajānadasaṃtānaciṃtāmaṇisvātmārāma (χ), om. (Δ)
yogīndra (β2 γ1 ε1 ε3 η1 η2 χ) ] yogendra (βω), mahāyogeṃdra (α1), om. (Δ)
viracitāyāṃ (cett.) ] om. (Δ)
haṭha (cett.) ] śrīhaṭha (δ3)
ante prathamo° add.āsanayogo nāma (ε3), āsanavidhikathanaṃ nāma (χ)
prathamopadeśaḥ (cett.) ] prathama upadeśaḥ (β2 ε3 η2), prathamo’dhyāyaḥ (η1), prathamo .. + (δ3)
HP 2.1

अथासने दृढे योगी वशी हितमिताशनः

गुरूपदिष्टमार्गेण प्राणायामं समभ्यसेत्

athāsane dṛḍhe yogī vaśī hitamitāśanaḥ /

gurūpadiṣṭamārgeṇa prāṇāyāmaṃ samabhyaset //

Now, when [his] posture is steady, the disciplined yogi whose diet is good and measured should practise breath control in the way taught by [his] teacher.
Philological Commentary

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.

Jyotsna Commentary
अथासनोपदेशानन्तरं प्राणायामान्वक्तुमुपक्रमते अथेति. अथेति मङ्गलार्थःए. आसने दृढे सति वशी जिताक्षः हितं पथ्यं च तन्मितं च पूर्वोपदेशोक्तलक्षणं तत्तादृशमशनं यस्य स हितमिताशनः गुरुणोपदिष्टो यो मार्गः प्राणायामाभ्यासप्रकारस्तेन प्राणायामान्वक्ष्यमाणान्सम्यग् उत्साहसाहसधैर्यादिभिरभ्यसेत्. दृढे स्थिरे कुक्कुटादिविवर्जिते सिद्धासनादाविति वा योजना.
athāsanopadeśānantaraṃ prāṇāyāmān vaktum upakramate atheti. atheti maṅgalārthaḥe. āsane dṛḍhe sati vaśī jitākṣaḥ hitaṃ pathyaṃ ca tan mitaṃ ca pūrvopadeśoktalakṣaṇaṃ tat tādṛśam aśanaṃ yasya sa hitamitāśanaḥ guruṇopadiṣṭo yo mārgaḥ prāṇāyāmābhyāsaprakāras tena prāṇāyāmān vakṣyamāṇān samyag utsāhasāhasadhairyādibhir abhyaset. dṛḍhe sthire kukkuṭādivivarjite siddhāsanādāv iti vā yojanā.
Readings

athāsane (cett.) ] athāsāna (γ1), athābhyāsena (δ3), haṭhāsane (η1)
dṛḍhe (α1 α2 β2 γ2 ε3 η2 χ) ] dṛḍho (β1 βω η1), dṛḍha (γ1), dṛḍhaṃ (Δ), dahe (ε1)
vaśī (cett.) ] vajrī (ε1)
hitamitāśanaḥ (cett.) ] hitasikāśanaḥ (γ1), mitahitāśanaḥ (δ2), bhūtamitāśanaḥ (ε1)
gurūpadiṣṭa (cett.) ] gurūpadeśa (β2 Δ)
prāṇāyāmaṃ (α1 α3 Δ η1) ] prāṇāyāmān (β1 β2 γ2 ε1 ε3 χ), prāṇāyāmī (γ1), prāṇāyāmo (βω), yogamārgaṃ (η2)
samabhyaset (cett.) ] sadābhyaset (Δ), samācaret (ε3)

Sources
Testimonia
Haṭharatnāvalī 3.78

atha prāṇāyāmaḥ--

athāsane dṛḍhe yogī vaśī hitamitāśanaḥ |

gurūpadiṣṭamārgeṇa prānāyāmān samabhyaset ||

Haṭhatattvakaumudī 36.1

atha nāḍīśuddhiḥ--

tathā coktaṃ yogacandrikāyām--

athāsane dṛḍhībhūte vaśī hitamitāśanaḥ |

gurūpadiṣṭamārgeṇa prānāyāmān samabhyaset ||

HP 2.2

चले वाते चलं सर्वं निश्चले निश्चलं तथा

योगी स्थाणुत्वमाप्नोति ततो वायुनिबन्धनात्

cale vāte calaṃ sarvaṃ niścale niścalaṃ tathā /

yogī sthāṇutvam āpnoti tato vāyunibandhanāt //

When the wind moves, everything moves and, when it is still, everything is still, so the yogi attains motionlessness through restraining the breath.
Philological Commentary

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.

Jyotsna Commentary
प्रयोजनमनुद्दिश्य न मन्दो 'पि प्रवर्तते इति महदुक्तेः प्रयोजनाभावे प्रवृत्त्यभावात् प्राणायामप्रयोजनमाह चले वाते इति. वाते चले सति चित्तं चलं भवेत्. निश्चले वाते निश्चलं भवेत्चित्तमित्यत्रापि सम्बध्यते. वाते चित्ते च निश्चले योगी स्थाणुत्वं स्थिरत्वं दीर्घजीवित्वमिति यावत्. ईशत्वं वाप्नोति. ततस्तस्माद्वायुं प्राणं निरोधयेत्कुम्भयेत्.
prayojanam anuddiśya na mando 'pi pravartate iti mahadukteḥ prayojanābhāve pravṛttyabhāvāt prāṇāyāmaprayojanam āha cale vāte iti. vāte cale sati cittaṃ calaṃ bhavet. niścale vāte niścalaṃ bhavet cittam ity atrāpi sambadhyate. vāte citte ca niścale yogī sthāṇutvaṃ sthiratvaṃ dīrghajīvitvam iti yāvat. īśatvaṃ vāpnoti. tatas tasmād vāyuṃ prāṇaṃ nirodhayet kumbhayet.
Readings

vāte (cett.) ] citte (βω)
calaṃ (cett.) ] calat (βω), calet (ε1), cale (α1 β2)
sarvaṃ (α1 α3 βω ε1 ε3 η1) ] cittaṃ (β1 β2 Γ Δ η2 χ)
niścalaṃ tathā (βω Δ η2) ] niścalaṃ bhavet (ε3 χ), dṛḍhabaṃdhanaṃ (α1 α3 β1 β2 Γ ε1 η1)
sthāṇutvam (cett.) ] sthānutvam (γ1), sthāṇatvam (δ3), sthānatvam (β2 ε1)
vāyu (α3 β1 βω ε1) ] vāyuṃ (α1 β2 Γ δ1 δ3 ε3 η1 η2 χ), om. (δ2)
nibandhanāt (α1 α3 βω ε1) ] nibandhayet (β1 η1), nirundhayet (η2), nirūdhayet (γ1), nirodhayet (β2 γ2 Δ ε3 χ)

Sources
Vivekamārtaṇḍa 71

cale vāte calaṃ sarvaṃ niścale niścalaṃ tathā |

yogī sthāṇutvam āpnoti tato vāyunibandhanāt ||

71d vāyunibandhanāt ] VT; vāyuṃ nibaṃdhayet A, vāyuṃ nirundhayet G

Cf.~Amanaska 2.92

citte calati saṃsāro ’cale mokṣaḥ prajāyate |

tasmāc cittaṃ sthirīkuryād audāsīnyaparāyaṇaḥ ||

Testimonia
Haṭharatnāvalī 3.79

cale vāte calaṃ cittaṃ niścale niścalaṃ tathā |

yogī sthāṇutvam āpnoti tato vāyuṃ nirundhayet ||

Yogacintāmaṇi f.~17r

tathā ca skandapurāṇe--

cale vāte calaṃ cittaṃ niścalaṃ niścale tathā |

yogī sthāṇutvam āpnoti tato vāyuṃ nirodhayet ||

HP 2.3

यावद्वायुः स्थितो देहे तावज्जीवितमुच्यते ।

मरणं तस्य निष्क्रान्तिस्ततो वायुं निरुन्धयेत्

yāvad vāyuḥ sthito dehe tāvaj jīvitam ucyate /

maraṇaṃ tasya niṣkrāntis tato vāyuṃ nirundhayet //

As long as breath is found in the body, there is said to be life. Its leaving is death, so one should restrain the breath.
Philological Commentary

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).

Jyotsna Commentary
यावदिति. देहे शरीरे यावत्कालं वायुः प्राणः स्थितः तावत्कालपर्यन्तं जीवनमुच्यते लोकैः. देहप्राणसंयोगस्यैव जीवनपदार्थत्वात्. तस्य प्राणस्य निष्क्रान्तिर्देहाद्वियोगः मरणमुच्यते. ततस्तस्माद्वायुं निरोधयेत्.
yāvad iti. dehe śarīre yāvatkālaṃ vāyuḥ prāṇaḥ sthitaḥ tāvatkālaparyantaṃ jīvanam ucyate lokaiḥ. dehaprāṇasaṃyogasyaiva jīvanapadārthatvāt. tasya prāṇasya niṣkrāntir dehād viyogaḥ maraṇam ucyate. tatas tasmād vāyuṃ nirodhayet.
Readings

vāyuḥ (γ2 δ3 ε1 η1 χ) ] vāyu (α1 α3 β1 β2 βω γ1 δ1 δ2 ε3 η2)
jīvitam (α2 βω γ2 Δ ε1 η2) ] jītavim (α1), jīvitim (β1), jīvitvam (ε3), jīvanam (β2 γ1 η1 χ)
niṣkrāntis (cett.) ] niṣkrānti (β1 βω), niḥkrāṃtaṃ (α1), niṣkrānto (η2)
tato (cett.) ] tasmād (η2)
nirundhayet (α2 γ1 η2) ] nirodhayet (γ2 Δ ε3 χ), nibandhayet (α3 β1 β2 βω ε1 η1), nibaṃdhanāt (α1)

Sources
Vivekamārtaṇḍa 72

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

Cf.~Mṛgendratantra 1.11.20cd--22ab

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 |

Testimonia
Haṭharatnāvalī 3.80

yāvad vāyuḥ sthito dehe tāvaj jīvitam ucyate |

maraṇaṃ tasya niṣkrāntis tato vāyuṃ nirodhayet ||

Yuktabhavadeva 11.150

yāvad vāyuḥ sthito dehe tāvad dehaṃ na muñcati |

maraṇaṃ tasya niṣkrāntis tato vāyuṃ nirundhayet ||

HP 2.4

मलाकुलासु नाडीषु मारुतो नैव मध्यगः ।

कथं स्यादुन्मनीभावः कायसिद्धिः कथं भवेत् ॥

malākulāsu nāḍīṣu māruto naiva madhyagaḥ /

kathaṃ syād unmanībhāvaḥ kāyasiddhiḥ kathaṃ bhavet //

When the channels are full of impurities, the breath does not go into the middle. How would the state beyond mind occur? How would perfection of the body arise?
Jyotsna Commentary
मलशुद्धेर्हठसिद्धिजनकत्वं व्यतिरेकेणाह मलाकुलास्विति. नाडीषु मलैराकुलासु व्याप्तासु सतीषु मारुतः प्राणो मध्यगः सुषुम्नामार्गवाही नैव स्यात्. अपि तु शुद्धमलास्वेव मध्यगो भवतीत्यर्थः. उन्मनीभाव उन्मन्या भावो भवनं कथं स्यात्न कथमपीत्यर्थः. कार्यस्य कैवल्यरूपस्य सिद्धिर्निष्पत्तिः कथं भवेन्न कथञ्चिदपीत्यर्थः.
malaśuddher haṭhasiddhijanakatvaṃ vyatirekeṇāha malākulāsv iti. nāḍīṣu malair ākulāsu vyāptāsu satīṣu mārutaḥ prāṇo madhyagaḥ suṣumnāmārgavāhī naiva syāt. api tu śuddhamalāsv eva madhyago bhavatīty arthaḥ. unmanībhāva unmanyā bhāvo bhavanaṃ kathaṃ syāt na katham apīty arthaḥ. kāryasya kaivalyarūpasya siddhir niṣpattiḥ kathaṃ bhaven na kathañcid apīty arthaḥ.
Readings

malākulāsu (cett.) ] mālākusuma (η1)
kāyasiddhiḥ (α1 α3 β2 βω ε3 η1) ] kāyaśuddhiḥ (Γ), kāryasiddhiḥ (β1 Δ ε1 η2 χ)

Testimonia
Haṭharatnāvalī 3.81

malākulāsu nāḍīṣu māruto naiva madhyagaḥ |

kathaṃ syād unmanībhāvaḥ kāyasiddhiḥ kathaṃ bhavet ||

HP 2.5

शुद्धिमेति यदा सर्वं नाडीचक्रं मलाकुलम्

तदैव जायते योगी प्राणसंग्रहणे क्षमः ॥

śuddhim eti yadā sarvaṃ nāḍīcakraṃ malākulam /

tadaiva jāyate yogī prāṇasaṃgrahaṇe kṣamaḥ //

Only when the entire impure network of channels is cleansed is the yogi able to control the breath.
Philological Commentary

Jyotsna Commentary
अन्वयेनापि मलशुद्धेर्हठसिद्धिहेतुत्वमाह शुद्धिमेतीति. यदा यस्मिन्काले मलैराकुलम् व्याप्तं सर्वं समस्तं नाडीनां चक्रं समूहः शुद्धिम्मलराहित्यमेति प्राप्नोति तदैव तस्मिन्न् एव काले योगी योगाभ्यासी प्राणस्य सम्यग्ग्रहणे क्षमः समर्थो जायते.
anvayenāpi malaśuddher haṭhasiddhihetutvam āha śuddhim etīti. yadā yasmin kāle malair ākulam vyāptaṃ sarvaṃ samastaṃ nāḍīnāṃ cakraṃ samūhaḥ śuddhim malarāhityam eti prāpnoti tadaiva tasminn eva kāle yogī yogābhyāsī prāṇasya samyag grahaṇe kṣamaḥ samartho jāyate.
Readings

śuddhim eti (cett.) ] śuddhimati (γ1), śuddham eti (β2)
yadā (cett.) ] yathā (βω), sadā (η1)
cakraṃ (cett.) ] cakra (β2 βω γ1 ε1)
malākulam (cett.) ] manākulaṃ (ε1)
tadaiva (cett.) ] tadeva (α1 α3 ε3)
saṃgrahaṇe (cett.) ] saṃgrahaṇa (α3 η1), saṃrodhane (δ1 δ3), saṃrodhana (δ2)

Sources
Vivekamartāṇḍa 76

śuddhim eti yadā sarvaṃ nāḍīcakraṃ malākulam |

tadaiva jāyate yogī prāṇasaṃgrahaṇe kṣamaḥ ||

Testimonia
Yogacintāmaṇi f.~90r

skandapurāṇe--

śuddhim eti yadā sarvaṃ nāḍīcakraṃ malākulam |

tadaiva jāyate yogī kṣamaḥ prāṇanibandhane ||

Yuktabhavedeva 7.11

śuddhim eti yadā sarvaṃ nāḍīcakraṃ malākulam |

tadaiva jāyate yogī prāṇasaṃgrahaṇe kṣamaḥ ||

HP 2.6

प्राणाभ्यासं ततः कुर्यान् नित्यं सात्त्विकया धिया ।

यथा सुषुम्णा सुस्वस्था मलाः शोषं प्रयान्ति च

prāṇābhyāsaṃ tataḥ kuryān nityaṃ sāttvikayā dhiyā /

yathā suṣumṇā susvasthā malāḥ śoṣaṃ prayānti ca //

Therefore [the yogi] should regularly practise breath [retention] with a resolute mind, so that the Suṣumṇā is in good condition and the impurities dry up.
Philological Commentary

Jyotsna Commentary
मलशुद्धिः कथं भवतीत्याकाङ्क्षायां तच्छोधकं प्राणायाममाह प्राणायाममिति. यतो मलशुद्धिं विना प्राणसङ्ग्रहणे क्षमो न भवति ततस्तस्माद् ईश्वरप्रणिधानोत्साहसाहसादिप्रयत्नाभिभूतविक्षेपालस्यादिराजसतामसधर्मया सात्त्विकया प्रकाशप्रसादशीलया धिया बुद्ध्या नित्यं प्राणायामं कुर्यात्. यथा येन प्रकारेण सुषुम्न्णानाड्यां स्थिता मलाः शुद्धिमपगमं प्रयान्ति नश्यन्तीत्यर्थः.
malaśuddhiḥ kathaṃ bhavatīty ākāṅkṣāyāṃ tacchodhakaṃ prāṇāyāmam āha prāṇāyāmam iti. yato malaśuddhiṃ vinā prāṇasaṅgrahaṇe kṣamo na bhavati tatas tasmād īśvarapraṇidhānotsāhasāhasādiprayatnābhibhūtavikṣepālasyādirājasatāmasadharmayā sāttvikayā prakāśaprasādaśīlayā dhiyā buddhyā nityaṃ prāṇāyāmaṃ kuryāt. yathā yena prakāreṇa suṣumnṇānāḍyāṃ sthitā malāḥ śuddhim apagamaṃ prayānti naśyantīty arthaḥ.
Metre: Anuṣṭubh (c: ma-vipulā)
Readings

prāṇābhyāsaṃ (cett.) ] prāṇāyāmaṃ (δ1 δ3 χ), illeg. (δ2)
yathā (cett.) ] yāsthā (α1), yadā (α3), atha (δ2)
suṣumṇā susvasthā (α2 α3) ] suśumnā susvasthā (α1), suṣumnāṃ susvasthā (βω), suṣumṇa sustakcya (β1), suṣumnā susnigdhā (ε3 η1), suṣumnāḥ snigdhā (ε1), suṣumṇāpārśvasthā (β2 Γ), suṣumṇāntarasthā (Δ), sukham avasthāya (η2), suṣumṇānāḍīsthā (χ)
malāḥ śoṣaṃ (Γ δ2 δ3 ε1 η1 η2) ] malāś coṣaṃ (α3), malā śoṣaṃ (α1 β2 δ1), malaśoṣaṃ (ε3), malāt soṣaṃ (βω), malāḥ śuddhiṃ (χ), nirmalā bhava° (β1)
prayānti ca (cett.) ] °ti śodhitā (β1)

Sources
Cf. Gorakṣaśataka 73cd–74ab

prāṇābhyāsas tataḥ kāryo nityaṃ sattvāsthayā dhiyā |

suṣumnāṃ layate cittaṃ na ca vāyuḥ pradhāvati ||

Testimonia
Yogakarṇikā 58 (attr.~to the Haṭhapradīpa)

prāṇāyāmaṃ tataḥ kuryān nityaṃ sāttvikayā dhiyā |

suṣumnā cāntarālasthā malāḥ śoṣaṃ prayānti ca ||

HP 2.7

बद्धपद्मासनो योगी प्राणं चन्द्रेण पूरयेत्

धारयित्वा यथाशक्त्या पुनः सूर्येण रेचयेत् ॥

baddhapadmāsano yogī prāṇaṃ candreṇa pūrayet /

dhārayitvā yathāśaktyā punaḥ sūryeṇa recayet //

Seated in the lotus pose, the yogi should fill himself up with air via the moon [channel], hold it for as long as he can, then expel it through the sun [channel].
Jyotsna Commentary
मलशोधकप्राणायामप्रकारमाह द्वाभ्यां बद्धपद्मासन इति. बद्धं पद्मासनं येन तादृशो योगी प्राणं वायुं चन्द्रेण चन्द्रनाड्या इडया पूरयेत्. शक्तिमनतिक्रम्य यथाशक्ति धारयित्वा कुम्भयित्वा भूयः पुनः सूर्येण सूर्यनाड्या पिङ्गलया रेचयेत्. बाह्यवायोः प्रयत्नविशेषादुपादानं पूरकः. जालन्धरादिबन्धपूर्वकं प्राणनिरोधः कुम्भकः. कुम्भितस्य वायोः प्रयत्नविशेषाद् वमनं रेचकः. प्राणायामाङ्गरेचकपूरकयोर् एवेमे लक्षणे इति. भस्त्रावल्लोहकारस्य रेचपूरौ ससम्भ्रमौ इति गौणरेचकपूरकयोर्नातिव्याप्तिः तयोर्लक्ष्यत्वाभावात्.
malaśodhakaprāṇāyāmaprakāram āha dvābhyāṃ baddhapadmāsana iti. baddhaṃ padmāsanaṃ yena tādṛśo yogī prāṇaṃ vāyuṃ candreṇa candranāḍyā iḍayā pūrayet. śaktim anatikramya yathāśakti dhārayitvā kumbhayitvā bhūyaḥ punaḥ sūryeṇa sūryanāḍyā piṅgalayā recayet. bāhyavāyoḥ prayatnaviśeṣād upādānaṃ pūrakaḥ. jālandharādibandhapūrvakaṃ prāṇanirodhaḥ kumbhakaḥ. kumbhitasya vāyoḥ prayatnaviśeṣād vamanaṃ recakaḥ. prāṇāyāmāṅgarecakapūrakayor eveme lakṣaṇe iti. bhastrāval lohakārasya recapūrau sasambhramau iti gauṇarecakapūrakayor nātivyāptiḥ tayor lakṣyatvābhāvāt.
Readings

padmāsano (cett.) ] padmāsane (ε3), padmāsanā (γ1)
pūrayet (cett.) ] dhārayet (δ1), recayet (β2)
śaktyā (α1 ε1 ε3) ] śakti (β1 γ2 δ1 δ2 η1 χ), śaktiḥ (α2 β2 βω γ1), śaktiṃ (δ3), yuktyā (η2)
punaḥ (α1 α2 β1 β2 βω Γ Δ) ] bhūyaḥ (α3 ε1 ε3 η1 η2 χ)

Sources
Vivekamārtaṇḍa 77

baddhapadmāsano yogī prāṇaṃ candreṇa pūrayet |

dhārayitvā yathāśakti bhūyaḥ sūryeṇa recayet ||

77c yathāśakti ] GT; yathāśaktyā VA 77d bhūyaḥ ] VAG; punaḥ T

Testimonia
Haṭharatnāvalī 3.84ab

baddhapadmāsano yogī prāṇaṃ candreṇa pūrayet |

Yuktabhavadeva 7.12

baddhapadmāsano yogī prāṇaṃ candreṇa pūrayet |

dhārayitvā yathāśakti bhūyaḥ sūryeṇa recayet ||

HP 2.8

प्राणं सूर्येण चाकृष्य पूरयेदुदरं शनैः ।

विधिवत्कुम्भकं कृत्वा पुनश्चन्द्रेण रेचयेत् ॥

prāṇaṃ sūryeṇa cākṛṣya pūrayed udaraṃ śanaiḥ /

vidhivat kumbhakaṃ kṛtvā punaś candreṇa recayet //

And, drawing the breath through the sun [channel], he should gradually fill the abdomen. Having performed the retention as prescribed, he should then exhale through the moon [channel].
Jyotsna Commentary
प्राणमिति. सूर्येण सूर्यनाड्या पिङ्गलया सूर्येण प्राणमाकृष्य गृहीत्वा शनैर्मन्दं मन्दमुदरं जठरं पूरयेत्. विधिवत्द्बन्धपूर्वकं कुम्भकं कृत्वा पुनर्भूयश्चन्द्रेणेडया रेचयेत्.
prāṇam iti. sūryeṇa sūryanāḍyā piṅgalayā sūryeṇa prāṇam ākṛṣya gṛhītvā śanair mandaṃ mandam udaraṃ jaṭharaṃ pūrayet. vidhivatd bandhapūrvakaṃ kumbhakaṃ kṛtvā punar bhūyaś candreṇeḍayā recayet.
Readings

cākṛṣya (cett.) ] vāṣṭhavya (γ1)
udaraṃ (cett.) ] udayaṃ (α3), udare (η1 η2)
vidhivat (cett.) ] vividhaṃ (β1), vidhidṛk (β2)
kṛtvā (cett.) ] kuryāt (Δ)

Sources
Vivekamārtaṇḍa 79

prāṇaṃ sūryeṇa cākṛṣya pūrayed udaraṃ śanaiḥ |

vidhivat kuṃbhakaṃ kṛtvā punaś candreṇa recayet ||

Testimonia
Haṭharatnāvalī 3.84cd–85ab

prāṇaṃ sūryeṇa cākṛṣya pūrayed udaraṃ śanaiḥ |

vidhivat kumbhakaṃ kṛtvā punaś candreṇa recayet||

Yukabhavadeva 7.14

prāṇaṃ sūryeṇa cākṛṣya pūrayed udaraṃ śanaiḥ |

kumbhayitvā vidhānena bhūyaś candreṇa recayet ||

HP 2.9

येन त्यजेत्तेन पीत्वा धारयेदविरोधतः

रेचयेच्च ततोऽन्येन शनैरेव न वेगतः

yena tyajet tena pītvā dhārayed avirodhataḥ /

recayec ca tato’nyena śanair eva na vegataḥ //

[The yogi] should inhale through the [channel] by which he has exhaled and hold [the breath] without discomfort. And then he should exhale through the other [channel] slowly, not quickly.
Philological Commentary

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 ||

Jyotsna Commentary
उक्ते प्राणायामे विशेषमाह येनेति. येन चन्द्रेण सूर्येण वा त्यजेद्रेचयेत्तेन पीत्वा तेनैव पूरयित्वा. अतिरोधतो 'तिशयितेन रोधेन स्वेदकम्पादिजननपर्यन्तेन. सार्वविभक्तिकस्तसिल्. येन पूरकस्ततो 'न्येन शनैरेव रेचयेत्न तु वेगतः. वेगाद्रेचने बलहानिः स्यात्. येन पूरकः कृतस्तेन रेचको न कर्तव्यः. येन रेचकः कृतस्तेनैव पूरकः कर्तव्य इति भावः.
ukte prāṇāyāme viśeṣam āha yeneti. yena candreṇa sūryeṇa vā tyajed recayet tena pītvā tenaiva pūrayitvā. atirodhato 'tiśayitena rodhena svedakampādijananaparyantena. sārvavibhaktikas tasil. yena pūrakas tato 'nyena śanair eva recayet na tu vegataḥ. vegād recane balahāniḥ syāt. yena pūrakaḥ kṛtas tena recako na kartavyaḥ. yena recakaḥ kṛtas tenaiva pūrakaḥ kartavya iti bhāvaḥ.
Metre: Anuṣṭubh (a: ra-vipulā)
Readings

tyajet (cett.) ] tyaje (α1 γ2), yetayet (γ1)
tena pītvā (β2 Γ χ) ] tenāpūrya (α2 Δ η2), tena pūrya (α1 βω ε1 η1), tena pūrvaṃ (β1 ε3)
avirodhataḥ (ε3) ] anirodhataḥ (α1 β1 β2 βω γ2 Δ η1 η2), anirodhitaḥ (ε1), anirodhanataḥ (γ1), atirodhataḥ (χ)
recayec ca (cett.) ] recayeta (ε1), recayatvā (γ2), pūrayec ca (δ3)
śanair eva na vegataḥ (cett.) ] śanairacavanegataṃ (γ1), śanaiḥ pavanam ekataḥ (Δ ε3)

Sources
Cf. Dattātreyayogaśāstra 61

yathāśaktyāvirodhena tataḥ kuryāc ca kumbham |

punas tyajet piṅgalayā śanair eva na vegataḥ ||

Testimonia
Haṭharatnāvalī 3.85cd

yena tyajet tenāpūrya dhārayed avirodhataḥ ||

85d avirodhataḥ ] anirodhataḥ P

HP 2.10

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 //

If [the yogi] breathes in through Iḍā, he should then exhale the restrained [breath] through the other [channel, i.e. Piṅgalā]. Next, he should inhale through Piṅgalā, hold the breath and release it through the left [channel]. The channels of ascetics meditating on the two orbs of the sun and moon using this method are purified after three months.
Philological Commentary

Jyotsna Commentary
बद्धपद्मासन इत्याद्युक्तमर्थं पिण्डीकृत्यानुवदन्प्राणायामस्यावान्तरफलमाह प्राणमिति चेद् यदि इडया वामनाड्या प्राणं पिबेत्पूरयेत्तरहि नियमितं कुम्भितं प्राणं भूयः पुनरन्यया पिङ्गलया रेचयेत्. पिङ्गलया दक्षनाड्या समीरणंम्वायुं पीत्वा पूरयित्वाथो पूरणानन्तरं बद्ध्वा कुम्भयित्वा वामया इडया त्यजेद्रेचयेत्. सूर्यश्च चन्द्रमाश्च सूर्याचन्द्रमसौ तयोः देवताद्वन्द्वे च इत्यानङ्. अनेनोक्तेन विधिना प्रकारेण सदा नित्यम् अभ्यासं चन्द्रेणापूर्य कुम्भयित्वा सूर्येण रेचयेत्सूर्येणापूर्य कुम्भयित्वा चन्द्रेण रेचयेदित्य् आकारकं तन्वतां विस्तारयतां यमिनां यमवतां नाडीगणाः नाडीसमूहाः मासत्रयादूर्ध्वतो मासानां त्रयं मासत्रयं तस्मादुपरि शुद्धा मलरहिता भवन्ति.
baddhapadmāsana ityādyuktam arthaṃ piṇḍīkṛtyānuvadan prāṇāyāmasyāvāntaraphalam āha prāṇam iti ced yadi iḍayā vāmanāḍyā prāṇaṃ pibet pūrayet tarhi niyamitaṃ kumbhitaṃ prāṇaṃ bhūyaḥ punar anyayā piṅgalayā recayet. piṅgalayā dakṣanāḍyā samīraṇaṃm vāyuṃ pītvā pūrayitvātho pūraṇānantaraṃ baddhvā kumbhayitvā vāmayā iḍayā tyajed recayet. sūryaś ca candramāś ca sūryācandramasau tayoḥ devatādvandve ca ity ānaṅ. anenoktena vidhinā prakāreṇa sadā nityam abhyāsaṃ candreṇāpūrya kumbhayitvā sūryeṇa recayet sūryeṇāpūrya kumbhayitvā candreṇa recayed ity ākārakaṃ tanvatāṃ vistārayatāṃ yamināṃ yamavatāṃ nāḍīgaṇāḥ nāḍīsamūhāḥ māsatrayād ūrdhvato māsānāṃ trayaṃ māsatrayaṃ tasmād upari śuddhā malarahitā bhavanti.
Metre: Śārdūlavikrīḍita
Readings

ced iḍayā (cett.) ] ced iḍiyā (β2), ceḍiyā (α1), caṇḍiyā (γ1), ceḍikayā (ε3)
piben (cett.) ] piban (α3)
niyamitaṃ (cett.) ] parimitaṃ (βω), nimitaṃ (γ1)
bhūyo (cett.) ] bhūyā (βω)
’nyayā (cett.) ] nyathā (β1 βω γ1 δ1 δ3 η1)
recayet (cett.) ] _ yet (γ1)
samīraṇam atho (cett.) ] samīraṇam alaṃ (α1), samīraṇajalaṃ (β1)
baddhvā tyajed vāmayā (cett.) ] baddhvāñjaled vāmayā (δ3), badhvāsanaḥ sarvadā (β2)
sūryācandramasor a (cett.) ] (β2)
anena vidhinā (cett.) ] aṇena vidhinā (βω), ane vidhinā (γ1), aṇe (δ1), (β2)
bimbadvayaṃ dhyāyatāṃ (α1 δ2 δ3 η2) ] bimbadvayaṃ dhyāyatā (δ1), biṃbadvayaṃ dhyāyataḥ (βω), bhyāsaṃ samātanvatāṃ/tā/taṃ (α2 α3 ε1 ε3), bhyā samātanvatāṃ (η1), bhyāsā samāsatvayāt (β1), bhyāsaṃ sadātanvatāṃ (β2 Γ χ)
nāḍigaṇā (cett.) ] nāḍiguṇā (ε1)
māsatrayād (cett.) ] māsadvayād (δ1), illeg. (δ2)

Sources
Vivekamārtaṇḍa 81

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 ||

Testimonia
Yogacintāmaṇi f.~90v

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 ||

Haṭharatnāvalī 3.86

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 ||

Yuktabhavadeva 7.16 (attr.~to Gorakṣanātha)

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 ||

HP 2.11

प्रातर्मध्यन्दिने सायमर्धरात्रे च कुम्भकान्

शनैरशीतिपर्यन्तं चतुर्वारं समभ्यसेत् ॥*

prātar madhyandine sāyam ardharātre ca kumbhakān /

śanair aśītiparyantaṃ caturvāraṃ samabhyaset //*

[The yogi] should gently practise [twenty] retentions four times [a day], at sunrise, midday, sunset and midnight, making a total of eighty.
Philological Commentary

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 |

Without reference to the Dattātreyayogaśāstra, the meaning of the second half of the verse is ambiguous because it could be understood as saying up to eighty retentions four times a day. In his Jyotsnā (2.11), Brahmānanda understands it this way, and takes śanaiḥ to mean `gradually’ building up to the eighty retentions. However the parallel verses in the Dattātreyayogaśāstra make it clear that twenty retentions (kumbhaka) are to be practised four times a day.

Jyotsna Commentary
अथ प्राणायामाभ्यासकालं तदवधिं चाह प्रातरिति. प्रातररुणोदयमारभ्य सूर्योदयाद् घटिकात्रयपर्यन्ते प्रातःकाले मध्यन्दिने मध्याह्ने पञ्चधा विभक्तस्य दिनस्य मध्यभागे सायंसन्ध्या त्रिनाडीप्रमितार्कमस्तादधस्तादूर्ध्वं चेत्युक्तलक्षणे सन्ध्याकाले रात्रेरर्धं अर्धरात्रं तस्मिन्नर्धरात्रे रात्रेर्मध्ये मुहूर्तद्वये च शनैरशीतिपर्यन्तमशीतिसङ्ख्यावधि चतुर्वारं वारचतुष्टयं. कालाध्वनोरत्यन्तसंयोगे इति द्वितीया. चतुर्षु कालेष्व् एकैकस्मिन्काले अशीतिप्राणायामाः कार्याः. अर्धरात्रे कर्तुमशक्तश्चेत्त्रिसन्ध्यं कर्तव्या इति सम्प्रदायः. चतुर्वारं कृताश्चेद्दिने दिने विंशत्यधिकशतत्रयपरिमिताः प्राणायामा भवन्ति. वारत्रयं कृताश्चेत्चत्वारिंशदधिकशतद्वयपरिमिता भवन्ति.
atha prāṇāyāmābhyāsakālaṃ tadavadhiṃ cāha prātar iti. prātar aruṇodayam ārabhya sūryodayād ghaṭikātrayaparyante prātaḥkāle madhyandine madhyāhne pañcadhā vibhaktasya dinasya madhyabhāge sāyaṃsandhyā trināḍīpramitārkam astād adhastād ūrdhvaṃ cety uktalakṣaṇe sandhyākāle rātrer ardhaṃ ardharātraṃ tasminn ardharātre rātrer madhye muhūrtadvaye ca śanair aśītiparyantam aśītisaṅkhyāvadhi caturvāraṃ vāracatuṣṭayaṃ. kālādhvanor atyantasaṃyoge iti dvitīyā. caturṣu kāleṣv ekaikasmin kāle aśītiprāṇāyāmāḥ kāryāḥ. ardharātre kartum aśaktaś cet trisandhyaṃ kartavyā iti sampradāyaḥ. caturvāraṃ kṛtāś ced dine dine viṃśatyadhikaśatatrayaparimitāḥ prāṇāyāmā bhavanti. vāratrayaṃ kṛtāś cet catvāriṃśadadhikaśatadvayaparimitā bhavanti.
Readings

prātar madhyandine (cett.) ] prātaḥ sāyaṃ ca (β2)
sāyam ardha (cett.) ] sāyaṃ madhya (β1 γ2 ε1), soyamadhya (γ1), madhyāhne (β2)
rātre ca (cett.) ] rātra ca (γ1), rātrau ca (ε1 ε3), niśīthe caiva (β2)
kumbhakān (cett.) ] kumbhakāt (βω γ1), kumbhakam (δ2)
aśīti (cett.) ] amībhi (δ1)
paryantaṃ (cett.) ] paryante (α1)

Testimonia
Haṭharatnāvalī 3.87

prātar madhyadine sāyam ardharātre ca kumbhakān ||

śanair aśītiparyantaṃ caturvāraṃ samabhyaset ||

Yogacintāmaṇi f.~90v (attr.~to the Haṭhayoga)

prātar madhyaṃ dine sāyam ardharātre ca kumbhakān ||

śanair aśītiparyantaṃ caturvāraṃ samabhyaset ||

HP 2.12

कनीयसि भवेत्स्वेदः कम्पो भवति मध्यमे ।

उत्तिष्ठत्युत्तमे प्राणरोधे पद्मासने मुहुः

kanīyasi bhavet svedaḥ kampo bhavati madhyame /

uttiṣṭhaty uttame prāṇarodhe padmāsane muhuḥ //

In the lesser cessation of the breath sweating arises, in the middle [cessation], shaking, and in the highest [the yogi] repeatedly rises up in the lotus pose.
Philological Commentary

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.

Jyotsna Commentary
कनिष्ठमध्यमोत्तमानां प्राणायामानां क्रमेण ज्ञापकविशेषानाह कनीयसीति. कनीयसि कनिष्ठे प्राणायामे स्वेदः प्रस्वेदो भवेद्भवति. स्वेदानुमेयः कनिष्ठः. मध्यमे प्राणायामे कम्पो 'ङ्गमेजयो भवति. कम्पानुमेयो मध्यमः. उत्तमे प्राणायामे स्थानं ब्रह्मरन्ध्रमाप्नोति. स्थनप्राप्त्यनुमेय उत्तमः. ततस्तस्माद्वायुं प्राणं निबन्धयेन्नितरां बन्धयेत्. कनिष्ठादीनां लक्षणमुक्तं लिङ्गपुराणे

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

घूर्णिश्चित्तान्दोलनम्. गोरक्षो 'पि

अधमे द्वादश प्रोक्ता मध्यमे द्विगुणाः स्मृताः

उत्तमे त्रिगुणा मात्राः प्राणायामे द्विजोत्तमैः??

उद्ग्धातलक्षणं तु

प्राणेनोत्सार्यमाणेन अपानः पीड्यते यदा

गत्वा चोर्ध्वं निवर्तेत एतदुद्द्घातलक्षणम्

मात्रामाह याज्ञवल्क्यः

अङ्गुष्ठाङ्गुलिमोक्षं त्रिस्त्रिर्जानुपरिमार्जनम्

तालत्रयमपि प्राज्ञा मात्रासंज्ञां प्रचक्षते

स्कन्दपुराणे

एकश्वासमयी मात्रा प्राणायामे निगद्यते

एतद्व्याख्यातं योगचिन्तामणौ निद्रावशं गतस्य पुंसो यावता कालेनैकः श्वासो गच्छत्यागच्छति च तावान्कालः प्राणायामस्य मात्रेत्युच्यत इति. अर्धश्वासाधिकद्वादशश्वासावच्छिन्नः कालः प्राणायामकालः. षड्भिः श्वासैर् एकं पलं भवति. एवं च सार्धश्वासपलद्वयात्मकः कालः प्राणायामकालः सिद्धः. सार्धद्वादशमात्रामितः प्राणायामो यः स एवोत्तमः प्राणायाम इत्युच्यते. न च पूर्वोदाहृतलिङ्गपुराणगोरक्षवाक्यविरोधस्तत्र द्वादशमात्रकस्य प्राणायामस्याधमत्वोक्तेरिति शङ्कनीयम्.

जानुं प्रदक्षिणीकुर्यान्न द्रुतं न विलम्बितम्

प्रदद्याच्छोटिकां यावत्तावन्मात्रेति गीयते

इति स्कन्दपुराणात्.

अङ्गुष्ठाङ्गुलिमोक्षं च जानोश्च परिमार्जनम्

प्रदद्याच्छोटिकामेकां मात्रा सङ्ख्यायते तदा

इति दत्तात्रेयवचनाच्च. लिङ्गपुराणगोरक्षादिवाक्येष्वेकच्छोटिकावच्छिन्नस्य कालस्य मात्रात्वेन विवक्षितत्वात्. याज्ञवल्क्यादिवाक्येषु एकछोटिकावच्छिन्नस्य कालस्य मात्रात्वेन विवक्षितत्वात् त्रिगुणस्याधमस्योत्तमत्वं तत्राप्युक्तमित्यविरोधः. सर्वेषु योगसाधनेषु प्राणायामो मुख्यः तत्सिद्धौ प्रत्याहारादीनां सिद्धेः. तदसिद्धौ प्रत्याहाराद्यसिद्धेश्च. वस्तुतस्तु प्राणायाम एव प्रत्याहारादिशब्दैर्निगद्यते. तथा चोक्तं योगचिन्तामणौ

प्राणायाम एवाभ्यासक्रमेण वर्धमानः प्रत्याहारधारणाध्यानसमाधिशब्दैरुच्यत इति.

तदुक्तं स्कन्दपुराणे

प्राणायामद्विषट्केन प्रत्याहार उदाहृतः

प्रत्याहारद्विषट्केन धारणा परिकीर्तिता

भवेदीश्वरसङ्गत्यै ध्यानं द्वादशधारणम्

ध्यानद्वादशकेनैव समाधिरभिधीयते

यत्समाधौ परं ज्योतिरनन्तं स्वप्रकाशकम्

तस्मिन्दृष्टे क्रियाकाण्डं यातायातं निवर्तते इति

तथा

धारणा पञ्चनाडीभिर्ध्यानं स्यात्षष्ठिनाडिकम्

दिनद्वादशकेन स्यात्समाधिः प्राणसंयमादिति च

गोरक्षादिभिरप्येवमेवोक्तम्. अत्रैवं व्यवस्था किञ्चिदूनद्विचत्वारिंशद्विपलात्मकः कनिष्ठप्राणायामकालः. अयमेवैकच्छोटिकावच्छिन्नस्य कालस्य मात्रात्वविवक्षया द्वादशमात्रकः कालः. किञ्चिदूनचतुरशीतिविपलात्मको मध्यमप्राणायामकालः. अयमेकच्छोटिकावच्छिन्नस्य कालस्य मात्रात्वविवक्षया चतुर्विंशतिमात्रकः कालः. पञ्चविंशत्युत्तरशतविपलात्मक उत्तमः प्राणायामकालः. अयमेकच्छोटिकावच्छिन्नस्य कालस्य मात्रात्वविवक्षया षट्त्रिंशन्मात्रकः कालः. छोटिकात्रयावच्छिन्नस्य कालस्य मात्रात्वविवक्षया तु द्वादशमात्रक एव. बन्धपूर्वकं पञ्चविंशत्युत्तरशतविपलपर्यन्तं यदा प्राणायामस्थैर्यं भवति तदा प्राणो ब्रह्मरन्ध्रं गच्छति. ब्रह्मरन्ध्रं गतः प्राणो यदा पञ्चविंशतिपलपर्यन्तं तिष्ठति तदा प्रत्याहारः. यदा पञ्चघटिकापर्यन्तं तिष्ठति तदा धारणा. यदा षष्ठिघटिकापर्यन्तं तिष्ठति तदा ध्यानम्. यदा द्वादशदिनपर्यन्तं तिष्ठति तदा समाधिर्भवतीति सर्वं रमणीयम्.
kaniṣṭhamadhyamottamānāṃ prāṇāyāmānāṃ krameṇa jñāpakaviśeṣān āha kanīyasīti. kanīyasi kaniṣṭhe prāṇāyāme svedaḥ prasvedo bhaved bhavati. svedānumeyaḥ kaniṣṭhaḥ. madhyame prāṇāyāme kampo 'ṅgamejayo bhavati. kampānumeyo madhyamaḥ. uttame prāṇāyāme sthānaṃ brahmarandhram āpnoti. sthanaprāptyanumeya uttamaḥ. tatas tasmād vāyuṃ prāṇaṃ nibandhayen nitarāṃ bandhayet. kaniṣṭhādīnāṃ lakṣaṇam uktaṃ liṅgapurāṇe

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

ghūrṇiś cittāndolanam. gorakṣo 'pi

adhame dvādaśa proktā madhyame dviguṇāḥ smṛtāḥ

uttame triguṇā mātrāḥ prāṇāyāme dvijottamaiḥ??

udgdhātalakṣaṇaṃ tu

prāṇenotsāryamāṇena apānaḥ pīḍyate yadā

gatvā cordhvaṃ nivarteta etad uddghātalakṣaṇam

mātrām āha yājñavalkyaḥ

aṅguṣṭhāṅgulimokṣaṃ tris trir jānuparimārjanam

tālatrayam api prājñā mātrāsaṃjñāṃ pracakṣate

skandapurāṇe

ekaśvāsamayī mātrā prāṇāyāme nigadyate

etad vyākhyātaṃ yogacintāmaṇau nidrāvaśaṃ gatasya puṃso yāvatā kālenaikaḥ śvāso gacchaty āgacchati ca tāvān kālaḥ prāṇāyāmasya mātrety ucyata iti. ardhaśvāsādhikadvādaśaśvāsāvacchinnaḥ kālaḥ prāṇāyāmakālaḥ. ṣaḍbhiḥ śvāsair ekaṃ palaṃ bhavati. evaṃ ca sārdhaśvāsapaladvayātmakaḥ kālaḥ prāṇāyāmakālaḥ siddhaḥ. sārdhadvādaśamātrāmitaḥ prāṇāyāmo yaḥ sa evottamaḥ prāṇāyāma ity ucyate. na ca pūrvodāhṛtaliṅgapurāṇagorakṣavākyavirodhas tatra dvādaśamātrakasya prāṇāyāmasyādhamatvokter iti śaṅkanīyam.

jānuṃ pradakṣiṇīkuryān na drutaṃ na vilambitam

pradadyāc choṭikāṃ yāvat tāvan mātreti gīyate

iti skandapurāṇāt.

aṅguṣṭhāṅgulimokṣaṃ ca jānoś ca parimārjanam

pradadyāc choṭikām ekāṃ mātrā saṅkhyāyate tadā

iti dattātreyavacanāc ca. liṅgapurāṇagorakṣādivākyeṣv ekacchoṭikāvacchinnasya kālasya mātrātvena vivakṣitatvāt. yājñavalkyādivākyeṣu ekachoṭikāvacchinnasya kālasya mātrātvena vivakṣitatvāt triguṇasyādhamasyottamatvaṃ tatrāpy uktam ity avirodhaḥ. sarveṣu yogasādhaneṣu prāṇāyāmo mukhyaḥ tatsiddhau pratyāhārādīnāṃ siddheḥ. tadasiddhau pratyāhārādyasiddheś ca. vastutas tu prāṇāyāma eva pratyāhārādiśabdair nigadyate. tathā coktaṃ yogacintāmaṇau

prāṇāyāma evābhyāsakrameṇa vardhamānaḥ pratyāhāradhāraṇādhyānasamādhiśabdair ucyata iti.

tad uktaṃ skandapurāṇe

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

tathā

dhāraṇā pañcanāḍībhir dhyānaṃ syāt ṣaṣṭhināḍikam

dinadvādaśakena syāt samādhiḥ prāṇasaṃyamād iti ca

gorakṣādibhir apy evam evoktam. atraivaṃ vyavasthā kiñcid ūnadvicatvāriṃśadvipalātmakaḥ kaniṣṭhaprāṇāyāmakālaḥ. ayam evaikacchoṭikāvacchinnasya kālasya mātrātvavivakṣayā dvādaśamātrakaḥ kālaḥ. kiñcid ūnacaturaśītivipalātmako madhyamaprāṇāyāmakālaḥ. ayam ekacchoṭikāvacchinnasya kālasya mātrātvavivakṣayā caturviṃśatimātrakaḥ kālaḥ. pañcaviṃśatyuttaraśatavipalātmaka uttamaḥ prāṇāyāmakālaḥ. ayam ekacchoṭikāvacchinnasya kālasya mātrātvavivakṣayā ṣaṭtriṃśanmātrakaḥ kālaḥ. choṭikātrayāvacchinnasya kālasya mātrātvavivakṣayā tu dvādaśamātraka eva. bandhapūrvakaṃ pañcaviṃśatyuttaraśatavipalaparyantaṃ yadā prāṇāyāmasthairyaṃ bhavati tadā prāṇo brahmarandhraṃ gacchati. brahmarandhraṃ gataḥ prāṇo yadā pañcaviṃśatipalaparyantaṃ tiṣṭhati tadā pratyāhāraḥ. yadā pañcaghaṭikāparyantaṃ tiṣṭhati tadā dhāraṇā. yadā ṣaṣṭhighaṭikāparyantaṃ tiṣṭhati tadā dhyānam. yadā dvādaśadinaparyantaṃ tiṣṭhati tadā samādhir bhavatīti sarvaṃ ramaṇīyam.
Readings

kanīyasi bhavet (α3 β2 Γ Δ ε3 χ) ] kanīyasī bhavet (α1 β1), kanīyase bhavet (ε1 η1), adhame jāyate (η2), adhyame jāyate (βω)
svedaḥ (cett.) ] svadaḥ (α1), svedaṃ (η1), bhedaḥ (α3)
uttiṣṭhaty (cett.) ] uttiṣṭhaṃty (η2), uttānaṃ (β2), uttame (χ)
uttame (cett.) ] cottame (β2), sthānam ā° (χ)
prāṇa (α1 β2 βω Γ δ2 δ3 ε1 ε3) ] prāṇaṃ (β1 η1), prāṇā (α3 η2), prāṇāṃ (δ1), °pnoti (χ)
rodhe (α1 β1 β2 γ2 Δ ε1 ε3) ] rodheḥ (η1), rodhī (α3), rāvai (γ1), baddhe (βω η2), tato (χ)
padmāsane (β2 δ1 δ3 η2) ] padmāsano (Γ), padmāsana (δ2), padmāsanaṃ (α1 α2 α3 β1 βω ε1 ε3 η1), vāyuṃ nibaṃ° (χ)
muhuḥ (α1 α3 β1 β2 βω Γ ε1 ε3 η2) ] .uhuḥ (η1), sthite (Δ), °dhayet (χ)

Sources
Cf. Vivekamārtaṇḍa 87

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

Testimonia
Haṭharatnāvalī 3.88

kanīyasi bhavet svedaḥ kampo bhavati madhyame |

uttiṣṭhaty uttame prāṇarodhe padmāsane muhuḥ ||

Yogacintāmaṇi 90v (attr.~to the Haṭhayoga)

kanīyasi bhavet svedaḥ kampo bhavati madhyame |

uttiṣṭhaty uttame prāṇarodhe padmāsanasthitaḥ ||

HP 2.13

जलेन श्रमजातेन गात्रमर्दनमाचरेत् ।

दृढता लघुता चापि तेन गात्रस्य जायते ॥

jalena śramajātena gātramardanam ācaret /

dṛḍhatā laghutā cāpi tena gātrasya jāyate //

[The yogi] should rub the limbs with the sweat produced through exertion. As a result the body becomes firm and lithe.
Philological Commentary

Śivasaṃhitā 3.46 adds that if this practice is not done, the body’s constituents (dhātus) are lost.

Jyotsna Commentary
प्राणायामानभ्यसतः स्वेदे जाते विशेषमाह जलेनेति. श्रमात्प्राणायामाभ्यासश्रमाज्जातं श्रमजातं तेन जलेन प्रस्वेदेन गात्रस्य शरीरस्य मर्दनं तैलाभ्यङ्गवदाचरेत्कुर्यात्. तेन मर्दनेन गात्रस्य दृढता दार्ढ्यं लघुता जाड्याभावो जायते प्रादुर्भवति.
prāṇāyāmān abhyasataḥ svede jāte viśeṣam āha jaleneti. śramāt prāṇāyāmābhyāsaśramāj jātaṃ śramajātaṃ tena jalena prasvedena gātrasya śarīrasya mardanaṃ tailābhyaṅgavad ācaret kuryāt. tena mardanena gātrasya dṛḍhatā dārḍhyaṃ laghutā jāḍyābhāvo jāyate prādurbhavati.
Readings

śrama (cett.) ] śrava (βω)
cāpi (βω γ2 δ2 δ3 ε1 ε3 η2) ] vāpi (α3 γ1 β1 δ1 η1), yāti (α1), caiva (β2 χ), nena (α2)

Sources
Cf. Dattātreyayogaśāstra 75

prasvedo jāyate pūrvaṃ mardanaṃ tena kārayet |

tato ’tidhāraṇād vāyoḥ krameṇaiva śanaiḥ śanaiḥ ||

Testimonia
Haṭharatnāvalī 3.89

jalena śramajātena aṅgamardanam ācaret |

dṛḍhatā laghutā cāpi tathā gātrasya jāyate || 3.89 ||

Cf. Śivasaṃhitā 3.46

svedaḥ saṃjāyate dehe yoginaḥ prathamodyame |

yadā saṃjāyate svedo mardanaṃ kārayet sudhīḥ |

anyathā vigrahe dhātur naṣṭo bhavati yoginaḥ ||

Yogacintāmaṇi 90v (attr.~to the Haṭhayoga)

jalena śramajātena gātramardanam ācaret |

dṛḍhatā laghutā cāpi tena gātrasya jāyate ||

HP 2.14

अभ्यासकाले प्रथमे शस्तं क्षीराज्यभोजनम् ।

ततोऽभ्यासे दृढीभूतेतादृङ्नियमग्रहः

abhyāsakāle prathame śastaṃ kṣīrājyabhojanam /

tato’bhyāse dṛḍhībhūte na tādṛṅniyamagrahaḥ //

At the beginning of the practice, food with milk and ghee is recommended. After that, when the practice has become well established, there is no need to adopt such regulations.
Philological Commentary

Jyotsna Commentary
अथ प्रथमोत्तराभ्यासयोः क्षीरादिनियमानियमौ आह अभ्यासकाल इति. क्षीरं दुग्धमाज्यं घृतं तद्युक्तं भोजनं क्षीराज्यभोजनम्. शाकपार्थिवादिवत्समासः. केवले कुम्भके सिद्धे 'भ्यासो दृढो भवति. स्पष्टम् अन्यत्.
atha prathamottarābhyāsayoḥ kṣīrādiniyamāniyamau āha abhyāsakāla iti. kṣīraṃ dugdham ājyaṃ ghṛtaṃ tadyuktaṃ bhojanaṃ kṣīrājyabhojanam. śākapārthivādivat samāsaḥ. kevale kumbhake siddhe 'bhyāso dṛḍho bhavati. spaṣṭam anyat.
Metre: Anuṣṭubh (a: bha-vipulā)
Readings

abhyāsakāle prathame (cett.) ] abhyāsakāle prathamaṃ (β2 Δ ε3)
kṣīrājya (cett.) ] kṣīrānna (α1)
’bhyāse (cett.) ] bhyāsaiḥ (ε1), bhyāsa (η1)
dṛḍhībhūte (α1 β1 β2 βω Γ Δ χ) ] sthirībhūte (ε1 ε3 η1 η2)
tādṛṅ (cett.) ] tathā (β2 Γ)
niyama (cett.) ] ’niyama (γ1), niyamo (η2)
grahaḥ (cett.) ] śramaḥ (η1)

Sources
Śivasaṃhitā 3.43

abhyāsakāle prathamaṃ kuryāt kṣīrājyabhojanam

tato’bhyāse sthirībhūte na tādṛṅniyamagrahaḥ 3.43

Testimonia
Haṭharatnāvalī 1.24

abhyāsakāle prathame śastaṃ kṣīrādibhojanam |

tato ’bhyāse dṛḍhībhūte na tāvan niyamagrahaḥ ||

Yuktabhavadeva 4.27 (attr.~to the Śivayoga)

abhyāsakāle prathame śastaṃ kṣīrādibhojanam |

tato ’bhyāse dṛḍhībhūte na tādṛṅniyamāgrahaḥ ||

HP 2.15

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 //

Just as a lion, an elephant [or] a tiger is tamed gradually, so the breath is cultivated [gradually], otherwise it kills the practitioner.
Philological Commentary

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.

Jyotsna Commentary
सिंहादिवच्छनैरेव प्राणं वशयेन्न सहसेत्याह यथेति. यथा येन प्रकारेण सिंहो मृगेन्द्रो गजो हस्ती व्याघ्रः शार्दूलः शनैः शनैरेव वश्यः स्वाधीनो भवेन्न सहसा तथैव तेनैव प्रकारेण सेवितो 'भ्यस्तो वायुः प्राणो वश्यो भवेत्. अन्यथा सहसा गृह्यमाणः साधकमभ्यासिनं हन्ति सिंहादिवत्.
siṃhādivac chanair eva prāṇaṃ vaśayen na sahasety āha yatheti. yathā yena prakāreṇa siṃho mṛgendro gajo hastī vyāghraḥ śārdūlaḥ śanaiḥ śanair eva vaśyaḥ svādhīno bhaven na sahasā tathaiva tenaiva prakāreṇa sevito 'bhyasto vāyuḥ prāṇo vaśyo bhavet. anyathā sahasā gṛhyamāṇaḥ sādhakam abhyāsinaṃ hanti siṃhādivat.
Readings

found between and (β2)
vaśyaḥ (cett.) ] vaśyaṃ (β2 Γ ε1)
tathaiva (cett.) ] tathāva° (β1)
sevito (cett.) ] veśito (α3), saṃcito (δ2 δ3), °rodhito (β1)
hanti (cett.) ] hṛdi (γ1)

Sources
Vivekamārtaṇḍa 101

yathā siṃho gajo vyāghro bhaved vaśyaḥ śanaiḥ śānaiḥ |

anyathā hanti yantāraṃ tathā vāyur asevitaḥ ||

Testimonia
Haṭharatnāvalī 3.90

yathā siṃho gajo vyāghro bhaved vaśyaḥ śanaiḥ śanaiḥ |

tathaiva sevito vāyur bhaved vaśyaḥ śanaiḥ śanaiḥ ||

Yuktabhavadeva 7.28 (attr.~to Gorakṣanātha)

yathā siṃho gajo vyāghro bhaved vaśyaḥ śanaiḥ śanaiḥ |

tathaiva sevito vāyur bhaved vaśyaḥ śanaiḥ śanaiḥ ||

HP 2.16

प्राणायामेन युक्तेन सर्वरोगक्षयो भवेत्

अयुक्ताभ्यासयोगेन सर्वरोगसमुद्भवः

prāṇāyāmena yuktena sarvarogakṣayo bhavet /

ayuktābhyāsayogena sarvarogasamudbhavaḥ //

All diseases are destroyed by correct prāṇāyāma. As a result of incorrect practice any disease may arise.
Jyotsna Commentary
युक्तायुक्तयोः प्राणायामयोः फलमाह प्राणायामेनेति. आहारादियुक्तिपूर्वको जालन्धरादिबन्धयुक्तिविशिष्टः प्राणायामो युक्त इत्युच्यते. तेन सर्वरोगक्षयः सर्वेषां रोगाणां क्षयो नाशो भवेत्. अयुक्त उक्तयुक्तिरहितो यो 'भ्यासस्तद्युक्तेन प्राणायामेन सर्वरोगसमुद्भवः सर्वेषां रोगाणां सम्यगुद्भव उत्पत्तिर्भवेत्.
yuktāyuktayoḥ prāṇāyāmayoḥ phalam āha prāṇāyāmeneti. āhārādiyuktipūrvako jālandharādibandhayuktiviśiṣṭaḥ prāṇāyāmo yukta ity ucyate. tena sarvarogakṣayaḥ sarveṣāṃ rogāṇāṃ kṣayo nāśo bhavet. ayukta uktayuktirahito yo 'bhyāsas tadyuktena prāṇāyāmena sarvarogasamudbhavaḥ sarveṣāṃ rogāṇāṃ samyag udbhava utpattir bhavet.
Readings

kṣayo bhavet (cett.) ] parikṣayaḥ (δ2 δ3)
roga (cett.) ] vyādhi (Δ), illeg. (η1)
samudbhavaḥ (cett.) ] parikṣayaḥ (δ1)

Sources
Vivekamārtaṇḍa 99

prāṇāyāmena yuktena sarvarogakṣayo bhavet |

ayuktābhyāsayogena sarvarogasamudbhavaḥ ||

Testimonia
Haṭharatnāvalī 3.90

prāṇāyāmena yuktena sarvarogakṣayo bhavet |

ayuktābhyāsayogena sarvarogasamudbhavaḥ ||

Yogacintāmaṇi 91v–92r (attr.~to the Skandapurāṇa)

prāṇāyāmena yuktena sarvavyādhikṣayo bhavet |

ayuktābhyāsayogena sarvavyādhisamudbhavaḥ ||

Yuktabhavadeva 7.26 (attr.~to Gorakṣanātha)

prāṇāyāmena yuktena sarvarogasya saṃkṣayaḥ |

ayuktābhyāsayogena sarvarogasya sambhavaḥ ||

HP 2.17

हिक्का श्वासश्च कासश्च शिरःकर्णाक्षिवेदनाः

भवन्ति विविधा दोषाः पवनस्य व्यतिक्रमात्

hikkā śvāsaś ca kāsaś ca śiraḥkarṇākṣivedanāḥ /

bhavanti vividhā doṣāḥ pavanasya vyatikramāt //

Hiccups, wheezing, cough, pains in the head, ears and eyes: various diseases arise as a result of the breath going awry.
Philological Commentary

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 ||

Dharmaputrikā 10.265–266ab

kaphakoṣṭhe yadā vāyur granthir bhūtvāvatiṣṭhate |

hṛllāsahikkikāśvāsaśiraḥśūlādayo rujāḥ ||

jāyante dhātuvaiṣamyāt tadā kuryāt pratikriyāṃ |

Jyotsna Commentary
अयुक्तेन प्राणायामेन के रोगा भवन्तीत्यपेक्षायामाह हिक्केति. हिक्काश्वासकासाः रोगविशेषाः. शिरश्च कर्णौ चाक्षिणी च शिरःकर्णाक्षि शिरःकर्णाक्षिणि वेदनाः शिरःकर्णाक्षिवेदनाः. विविधा नानाविधा रोगाः ज्वरादयः. पवनस्य वायोः प्रकोपतो भवन्ति.
ayuktena prāṇāyāmena ke rogā bhavantīty apekṣāyām āha hikketi. hikkāśvāsakāsāḥ rogaviśeṣāḥ. śiraś ca karṇau cākṣiṇī ca śiraḥkarṇākṣi śiraḥkarṇākṣiṇi vedanāḥ śiraḥkarṇākṣivedanāḥ. vividhā nānāvidhā rogāḥ jvarādayaḥ. pavanasya vāyoḥ prakopato bhavanti.
Readings

śvāsaś ca kāsaś ca (cett.) ] <<svāsasa>> kāsaś ca (β2), śvāsas tathā kāsaḥ (δ1 δ2), kāsas tathā śvāsaḥ (δ3)
śiraḥkarṇākṣi (cett.) ] śiraḥkarṇākṣa (β1 δ3), jvaraḥ karṇākṣi (ε1 ε3), karṇanāsākṣi (δ1)
vedanāḥ (cett.) ] vedanaḥ (α1), vedanā (β2 βω δ3)
doṣāḥ (α1 Γ ε1 ε3 η1) ] doṣā (β1 β2 βω δ1), dāṣā (η2), rogāḥ (δ2 δ3 χ)
vyatikramāt (cett.) ] prakopanāt (δ1), prakopataḥ (χ)

Sources
Vivekamārtaṇḍa 100

hikkā śvāsaś ca kāsaś ca śiraḥkarṇākṣivedanā |

bhavanti vividhā doṣāḥ pavanasya vyatikramāt ||

Testimonia
Haṭharatnāvalī 3.92

hikkā śvāsaś ca kāsaś ca śiraḥkarṇākṣivedanāḥ |

bhavanti vividhā rogāḥ pavanasya vyatikramāt ||

Yogacintāmaṇi 92r (attr.~to the Skandpurāṇa)

hikkā śvāsaś ca kāsaś ca śiraḥkarṇākṣivedanāḥ |

bhavanti vividhā rogāḥ pavanasya vyatikramāt ||

Yuktabhavadeva 7.27 (attr.~to Gorakṣanātha)

hikkā śvāsas tathā kāsaḥ śiraḥkarṇākṣivedanā |

bhavanti vividhā rogāḥ pavanasya vyatikramāt ||

HP 2.18

युक्तं युक्तं त्यजेद्वायुं युक्तं युक्तं च पूरयेत्

युक्तं युक्तं बध्नीयाद् एवं शुद्धिमवाप्नुयात्

yuktaṃ yuktaṃ tyajed vāyuṃ yuktaṃ yuktaṃ ca pūrayet /

yuktaṃ yuktaṃ ca badhnīyād evaṃ śuddhim avāpnuyāt //

[The yogi] should exhale correctly, inhale correctly and hold the breath correctly. He thus becomes purified.
Jyotsna Commentary
यतः पवनस्य प्रकोपतो विविधा रोगा भवन्त्यतः युक्तं युक्तमिति. वायुं प्राणं युक्तं युक्तं त्यजेत्. रेचककाले शनैः शनैरेव रेचयेन्न वेगतः इत्यर्थः. युक्तं युक्तं च न चाल्पं नाधिकं च पूरयेत्. युक्तं युक्तं च जालन्धरादिबन्धयुक्तं बध्नीयात् कुम्भयेत्. एवमभ्यसन्सिद्धिं हठसिद्धिमवाप्नुयात्प्राप्नुयात्.
yataḥ pavanasya prakopato vividhā rogā bhavanty ataḥ yuktaṃ yuktam iti. vāyuṃ prāṇaṃ yuktaṃ yuktaṃ tyajet. recakakāle śanaiḥ śanair eva recayen na vegataḥ ity arthaḥ. yuktaṃ yuktaṃ ca na cālpaṃ nādhikaṃ ca pūrayet. yuktaṃ yuktaṃ ca jālandharādibandhayuktaṃ badhnīyāt kumbhayet. evam abhyasan siddhiṃ haṭhasiddhim avāpnuyāt prāpnuyāt.
Readings

transposed with the next verse (β2)
pūrayet (cett.) ] sevayet (η2)
ca (cett.) ] om. (βω)
evaṃ (cett.) ] itthaṃ (Δ)
śuddhim avāpnuyāt (α1 α3 β1 ε1 η1) ] siddhim avāpnuyāt (β2 βω Γ ε3 η2 χ), sidhyati yogavit (Δ)

Sources
Vivekamārtaṇḍa 102

yuktaṃ yuktaṃ tyajed vāyuṃ yuktaṃ yuktaṃ ca pūrayet |

yuktaṃ yuktaṃ ca badhnīyād evaṃ siddhim avāpnuyāt ||

Testimonia
Haṭharatnāvalī 3.93

yuktaṃ yuktaṃ tyajed vāyuṃ yuktaṃ yuktaṃ prapūrayet |

yuktaṃ yuktaṃ ca badhnīyād evaṃ siddhim avāpnuyāt ||

Yogacintāmaṇi 92v (attr.~to the Skandpurāṇa)

yuktaṃ yuktaṃ tyajed vāyuṃ yuktaṃ yuktaṃ ca pūrayet |

yuktaṃ yuktaṃ ca badhnīyād itthaṃ siddhyati yogavit ||

Yuktabhavadeva 7.29 (attr.~to Gorakṣanātha)

yuktaṃ yuktaṃ tyajed vāyuṃ yuktaṃ yuktaṃ tu pūrayet |

yuktaṃ yuktaṃ tu badhnīyād evaṃ siddhim avāpnuyāt ||

HP 2.19

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 //

When the channels are pure, external signs occur. Leanness and lustre of the body are certain to arise.
Philological Commentary

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 ||

Jyotsna Commentary
युक्तं प्राणायाममभ्यसतो जायमानाया नाडीशुद्धेर्लक्षणमाह द्वाभ्यां यदा त्विति. यदा तु यस्मिन्काले तु नाडीनां शुद्धिर्मलराहितयं स्यात्तदा बाह्यतो बाह्यानि सार्वविभक्तिकस्तसिः चिह्नानि लक्षणानि तथाशब्देनान्तराण्यपि चिह्नानि भवन्तीत्यर्थः. तान्येवाह कायस्येति. कायस्य देहस्य कृशता कार्श्यं कान्तिः सुरुचिर्निश्चितम्जायेत.
yuktaṃ prāṇāyāmam abhyasato jāyamānāyā nāḍīśuddher lakṣaṇam āha dvābhyāṃ yadā tv iti. yadā tu yasmin kāle tu nāḍīnāṃ śuddhir malarāhitayaṃ syāt tadā bāhyato bāhyāni sārvavibhaktikas tasiḥ cihnāni lakṣaṇāni tathāśabdenāntarāṇy api cihnāni bhavantīty arthaḥ. tāny evāha kāyasyeti. kāyasya dehasya kṛśatā kārśyaṃ kāntiḥ surucir niścitam jāyeta.
Metre: Anuṣṭubh (a: ma-vipulā)
Readings

tu nāḍīśuddhiḥ (cett.) ] tu nāḍī śuddhā (β2), nāḍīviśuddhiḥ (Δ)
tadā (cett.) ] tathā (χ)
cihnāni bāhyataḥ (cett.) ] cittaṃ nirākulam (Δ)
kṛśatā (cett.) ] kṛśatāṃ (βω), kṛtā (α1), kriyate (η2), illeg. (η1)
kāntis (cett.) ] illeg. (η1)
tathā (cett.) ] tadā (χ)
niścitam (cett.) ] niścitā (α1), niścalaṃ (η1)

Sources
Cf. Dattātreyayogaśāstra 67cd--69ab

yadā tu nāḍiśuddhiḥ syāt tadā cihnāni bāhyataḥ ||

jāyante yogino dehe tāni vakṣyāmy aśeṣataḥ |

śarīralaghutā dīptir jaṭharāgnivivardhanam ||

kṛśatvaṃ ca śarīrasya tadā jāyeta niścitam |

Testimonia
Haṭharatnāvalī 3.94

yadā tu nāḍīśuddhiḥ syāt tadā cihnāni bāhyataḥ |

kāyasya kṛśatā kāntir jāyate tasya niścitam ||

Yogacintāmaṇi 90v (attr.~to the Hathayoga)

yadā nāḍīviśuddhiḥ syāt tadā cintānirākṛtā |

kāyasya kṛśatā kāntis tadā jāyeta niścitam ||

HP 2.20

यथेष्टं धारणं वायोर् अनलस्य प्रदीपनम् ।

नादाभिव्यक्तिरारोग्यं जायते नाडिशोधनात्

yatheṣṭaṃ dhāraṇaṃ vāyor analasya pradīpanam /

nādābhivyaktir ārogyaṃ jāyate nāḍiśodhanāt

The ability to hold the breath as long as one desires, stimulation of the [digestive] fire, manifestation of the inner sound [and] freedom from disease occur as a result of purifying the channels.
Philological Commentary

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 ||

Jyotsna Commentary
यथेष्टमिति. वायोः प्राणस्य यथेष्टं बहुवारं धारणं कुम्भकेषु. अनलस्य जठराग्नेः प्रदीपनं प्रकृष्टा दीप्तिर्नादस्य ध्वनेरभिव्यक्तिः प्राकट्यमारोग्यमरोगता नाडीशोधनात् नाडीनां शोधनात्मलराहित्याज्जायते.
yatheṣṭam iti. vāyoḥ prāṇasya yatheṣṭaṃ bahuvāraṃ dhāraṇaṃ kumbhakeṣu. analasya jaṭharāgneḥ pradīpanaṃ prakṛṣṭā dīptir nādasya dhvaner abhivyaktiḥ prākaṭyam ārogyam arogatā nāḍīśodhanāt nāḍīnāṃ śodhanāt malarāhityāj jāyate.
Readings

Stanza omitted in ε1 and ε2
yatheṣṭaṃ (cett.) ] yatheṣṭa (α1 βω Γ)
dhāraṇaṃ (cett.) ] dhāraṇo (γ1)
vāyor (cett.) ] vāyur (βω)
analasya (cett.) ] aṇalasya (βω η2), aṇasya (δ1)
nāḍi (cett.) ] nāḍī (βω η2)
śodhanāt (cett.) ] śoṣanāt (γ1), śodhane (η1 η2)

Sources
Vivekamārtaṇḍa 101

yatheṣṭaṃ dhāraṇāṃ vāyor analasya pradīpanam |

nādābhivyaktir ārogyaṃ jāyate nāḍīśodhanāt ||

Testimonia
Haṭharatnāvalī 3.95

yatheṣṭaṃ dhāraṇaṃ vāyor analasya pradīpanam |

nādābhivyaktir ārogyaṃ jāyate nāḍiśodhanāt ||

Yogacintāmaṇi 90v (attr.~to the Skandapurāṇa)

yatheṣṭaṃ dhāraṇaṃ vāyor analasya pradīpanam |

nādābhivyaktir ārogyaṃ bhaven nāḍīviśodhanāt ||

Yuktabhavadeva 7.17 (attr.~to Gorakṣanātha)

yatheṣṭaṃ dhāraṇaṃ vāyor analasya pradīpanam |

nādābhivyaktir ārogyaṃ jāyate nāḍīśodhanāt ||

HP 2.21

मेदःश्लेष्माधिकः पूर्वं षट्कर्माणि समाचरेत् ।

अन्यस्तु नाचरेत्तानि दोषाणां समभावतः

medaḥśleṣmādhikaḥ pūrvaṃ ṣaṭ karmāṇi samācaret /

anyas tu nācaret tāni doṣāṇāṃ samabhāvataḥ //

The person who has an excess of fat and phlegm should first practise the six therapeutic interventions, but anyone else, because their humours are in balance, should not practise them.
Philological Commentary

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.

Jyotsna Commentary
मेदाद्याधिक्ये उपायान्तरमाह मेदश्लेष्माधिक इति. मेदश्च श्लेष्मा च मेदश्लेष्माणौ तावधिकौ यस्य स तादृशः पुरुषः. पूर्वं प्राणायामाभ्यासात्प्राक्न तु प्राणायामाभ्यासकाले. षट्कर्माणि वक्ष्यमाणानि समाचरेत्सम्यगाचरेत्. अन्यस्तु मेदश्लेष्माधिक्यरहितस्तु तानि षट्कर्माणि नाचरेत्. तत्र हेतुमाह दोषाणां वातपित्तकफानां समस्य भावः समभावः समत्वं तस्माद्दोषाणां समत्वादित्यर्थः.
medādyādhikye upāyāntaram āha medaśleṣmādhika iti. medaś ca śleṣmā ca medaśleṣmāṇau tāv adhikau yasya sa tādṛśaḥ puruṣaḥ. pūrvaṃ prāṇāyāmābhyāsāt prāk na tu prāṇāyāmābhyāsakāle. ṣaṭ karmāṇi vakṣyamāṇāni samācaret samyag ācaret. anyas tu medaśleṣmādhikyarahitas tu tāni ṣaṭ karmāṇi nācaret. tatra hetum āha doṣāṇāṃ vātapittakaphānāṃ samasya bhāvaḥ samabhāvaḥ samatvaṃ tasmād doṣāṇāṃ samatvād ity arthaḥ.
Readings

Stanza omitted in ε1 and ε2
medaḥ (cett.) ] meda (α1 βω χ), medā (γ1)
śleṣmādhikaḥ pūrvaṃ (α1 β1 β2 βω Γ δ2 χ) ] śoṣādikaṃ pūrvaṃ (η1), śleṣmādināśārthaṃ (η2), śleṣmanivṛt(t)yarthaṃ (δ1 δ3 ε3)
anyas tu (α1 α3 β1 β2 βω γ2 η1 χ) ] anyathā (Δ ε3 η2), abhyastā (γ1)
samabhāvataḥ (α1 β1 βω ε3 η2 χ) ] samabhāgataḥ (β2 γ1), samabhyāgataḥ (γ2), samatāyataḥ (Δ), apy abhāvataḥ (η1)

Sources
Testimonia
Yogacintāmaṇi 8v (attr.~to Ātmārāma)

medaḥśleṣmanivṛtyarthaṃ ṣaṭkarmāṇi samācaret |

anyathā nācaret tāni doṣāṇāṃ samatā yataḥ ||

Yuktabhavadeva 7.147 (attr.~to the Haṭhapradīpikā)

medaślemādisampūrṇaḥ ṣaṭkarmāṇi samācaret |

anyas tu nācaret tāni doṣāṇāṃ samabhāgikaḥ ||

HP 2.22

धौतिर्बस्तिस्तथा नेतिस्त्राटकं नौलिकं तथा ।

कपालभाती चैतानि षट्कर्माणि प्रचक्षते

dhautir bastis tathā netis trāṭakaṃ naulikaṃ tathā /

kapālabhātī caitāni ṣaṭ karmāṇi pracakṣate //

Dhauti, basti, neti, trāṭaka, naulī and kapālabhātī. These are said to be the six [therapeutic] techniques.
Philological Commentary

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.

Jyotsna Commentary
षट्कर्माण्युद्दिशति धौतिरिति. स्पष्टम्.
ṣaṭkarmāṇy uddiśati dhautir iti. spaṣṭam.
Metre: Anuṣṭubh (c: ma-vipulā)
Readings

dhautir (β2 βω Γ ε1 χ) ] dhautī (α1 α2 β1 Δ ε3 η2), dhauti (η1)
bastis (β2 βω Γ χ) ] vasti (α2 β1 η1), vastir (α1), vastiś (α3 η2), vastī (Δ ε3), bastya (ε1)
tathā netis (β2 Γ χ) ] tathā nītis (β1), tathā neti (η1), tathā netī (βω δ1 δ2), tathā nītī (δ3), nīti caiva (α1), nitaiś caiva (α2), neti ceti (ε3), nyatī ceti (ε1), ca nītiś ca (α3), ca netiś ca (η2)
trāṭakaṃ (cett.) ] trāṭikaṃ (ε3), trāṭanaṃ (ε1), trātanaṃ (β1), troṭakaṃ (α3 γ1), toṭakī (δ1)
naulikaṃ (α3 δ2 δ3 η1 η2 χ) ] laulikaṃ (α1), nauli (α2), naulikā (β1 β2 βω Γ), naulikī (δ1), nakulī (ε1), nākulī (ε3)
bhātī (β2 βω γ2 δ2 δ3) ] bhāti (α1 α2 β1 ε1 ε3 η1), bhātiś (α3 γ1 χ), bhāthī (η2), bhāvī (δ1)
caitāni (cett.) ] dhijñeyā (δ1)
pracakṣate (cett.) ] samācaret (β2 δ3)

Sources
Testimonia
Haṭharatnāvalī 1.27

haṭhapradīpikāyām-

dhautir bastis tathā netis trāṭakaṃ naulikaṃ tathā |

kapālabhrāntir etāni ṣaṭkarmāṇi pracakṣate ||

Yogacintāmaṇi 71r (attr.~to the Haṭhapradīpikā)

atha ṣaṭkarmāṇi | haṭhapradīpikāyām ||

dhautī bastī tathā netī trāṭakaṃ naulikaṃ tathā |

kapālabhātī caitāni ṣaṭkarmāṇi pracakṣate ||

Yuktabhavadeva 7.148 (attr.~to the Haṭhapradīpikā)

dhautir bastiś ca netiś ca trāṭakaṃ naulikaṃ tathā |

kapālabhāti caitāni ṣaṭkarmāṇi pracakṣate ||

HP 2.23

कर्मषट्कमिदं गोप्यं घटशोधनकारकम्

विचित्रगुणसन्धायि पूज्यते योगिपुङ्गवैः ॥

karmaṣaṭkam idaṃ gopyaṃ ghaṭaśodhanakārakam /

vicitraguṇasandhāyi pūjyate yogipuṅgavaiḥ //

This set of six techniques should be kept secret. Bringing about purification of the body [and] bestowing various good qualities, it is worshipped by the best yogis.
Philological Commentary

Jyotsna Commentary
इदं रहस्यमित्याह कर्मषट्कमिति. घटस्य शरीरस्य शोधनं मलापनयनं करोतीति घटशोधनकारकमिदमुद्दिष्टं कर्मणां षट्कम्धौत्यादिकं गोप्यं गोपनीयम्. यतः विचित्रगुणसन्धायि विचित्रं विलक्षणं गुणं षट्कर्मरूपं सन्धातुं कर्तुं शीलमस्येति विचित्रगुणसन्धायि योगिपुङ्गवैर्योगिश्रेष्ठैः पूज्यते सत्क्रियते. गोपनाभावे तु कर्मषट्कमन्यैरपि विदितं स्याद् इति योगिनः पूज्यत्वाभावः प्रसज्येतेति भावः. एतेनेदमेव कर्मषट्कस्य मुख्यं फलमिति सूचितम्. मेदश्लेष्मादिनाशस्य प्राणायामैरपि सम्भवात्. तदुक्तं षट्कर्मयोगमाप्नोति पवनाभ्यासतत्पर इति पूर्वोत्तरग्रन्थस्याप्येवमेव स्वारस्याच्च.
idaṃ rahasyam ity āha karmaṣaṭkam iti. ghaṭasya śarīrasya śodhanaṃ malāpanayanaṃ karotīti ghaṭaśodhanakārakam idam uddiṣṭaṃ karmaṇāṃ ṣaṭkam dhautyādikaṃ gopyaṃ gopanīyam. yataḥ vicitraguṇasandhāyi vicitraṃ vilakṣaṇaṃ guṇaṃ ṣaṭkarmarūpaṃ sandhātuṃ kartuṃ śīlam asyeti vicitraguṇasandhāyi yogipuṅgavair yogiśreṣṭhaiḥ pūjyate satkriyate. gopanābhāve tu karmaṣaṭkam anyair api viditaṃ syād iti yoginaḥ pūjyatvābhāvaḥ prasajyeteti bhāvaḥ. etenedam eva karmaṣaṭkasya mukhyaṃ phalam iti sūcitam. medaśleṣmādināśasya prāṇāyāmair api sambhavāt. tad uktaṃ ṣaṭkarmayogam āpnoti pavanābhyāsatatpara iti pūrvottaragranthasyāpy evam eva svārasyāc ca.
Readings

karmaṣaṭkam idaṃ (cett.) ] ṣaṭkakarmam idaṃ (β2), ṣaṭkarmmam idaṃ (η2)
gopyaṃ (cett.) ] proktaṃ (δ2)
kārakam (cett.) ] kāraṇaṃ (α1 δ1)
sandhāyi (γ2 β1 ε1 ε3 χ) ] sandhāyī (α1 βω γ1 η1 η2), saṃdhāyā (α3), saṃdhāya (β2), saṃdhoyi (δ1), saṃjñopi (δ3), karmopi (δ2)
yogi (cett.) ] yoga (ε1), muni (δ2 δ3)

Sources
Testimonia
Haṭharatnāvalī 1.28

karmāṣṭakam idaṃ gopyaṃ ghaṭaśodhanakārakam |

kasya cin naiva vaktavyaṃ kulastrīsurataṃ yathā ||

Yogacintāmaṇi 71r (attr.~to the Haṭhapradīpikā)

karmaṣaṭkam idaṃ gopyaṃ ghaṭaśodhanakārakam |

vicitraguṇasaṃdhāyi pūjyate yogipuṃgavaiḥ ||

Yuktabhavadeva 7.149 (attr.~to the Haṭhapradīpikā)

karmaṣaṭkam idaṃ gopyaṃ ghaṭaśodhanakāraṇam |

vicitraguṇasandhāyī kriyate yogibhiḥ sadā ||

HP 2.24

तत्र धौतिः

चतुरङ्गुलविस्तारं* सिक्तं वस्त्रं शनैर्ग्रसेत् ।

ततः प्रत्याहरेच्चैतदुद्गारं धौतिकर्म तत्

tatra dhautiḥ /