|Töltsd le és telepítsd a nélkülözhetetlen betűtípusokat(s) Hogy megtekinthesd a Szanszkritot annak teljes fényében|
Olvass Transzliteráció (2) (magyar) hogy teljes mértékben átlásd a transzliterációs rendszert
Mudrā és Bandha
Hi, Gabriel Pradīpaka... again. This is the third section of Haṭhayogapradīpikā. The subject to be dealt with is "Mudrā and Bandha" --"Seal and Lock"--. The term "Mudrā" is erroneously interpreted as a kind of seal performed with fingers or even the entire body so that "the vital energy" will not escape one's body. People saying this have little knowledge about the depth of the meaning of such a word. Listen up: in this context Mudrā is "that which seals or join the mind with the Self together". When you practice Mudrā in a proper way, you will get in touch with your Essence or Self, i.e. with your true spiritual nature. Thus, the act of performing Mudrā-s is not to prevent the vital energy from escaping one's own body but to produce the merging of the mind into the Self. This should be understood in order to make the most of practicing Mudrā-s.
Warning: All methods and techniques taught in this scripture MUST be practiced under the proper guidance of a qualified teacher. To practice them by oneself is DANGEROUS, specially the "Olī" Seals (Vajrolī, Amarolī, etc.) taught in this chapter. Of course, this site takes no responsibility in case you decide to ignore the present warning.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
When reading this scripture, remember the place and time in which it was written, that is,
India during the medieval age. If you forget that, you will not understand some advises, practices and the like recommended by Svātmārāma (the author).
सर्वेषां योगतन्त्राणां तथाधारो हि कुण्डली॥१॥
Sarveṣāṁ yogatantrāṇāṁ tathādhāro hi kuṇḍalī||1||
Just as (yathā) the lord (nāyakaḥ) of the serpents (ahi)1 (is) the support (ādhāraḥ) of the earth (dhātrīṇāṁ) with (sa) (its) mountains (śaila) (and) woods (vana); so (tathā) Kuṇḍalinī (kuṇḍalī)2 (is) doubtless (hi) the support (ādhāraḥ) of all (sarveṣāṁ) Tantra-s (tantrāṇāṁ)3 (dealing with) Yoga (yoga)||1||
1 There are three lords of the serpents: Śeṣa, Takṣaka and Vāsuki. In this case the author refers to the first one, i.e. Śeṣa. How did I know that? Well, I have some contacts in the serpent world, haha. Just kidding! Joking apart, there are authoritative sources specifying that the lord of the serpents being mentioned by the author is Śeṣa, e.g. the authoritative Brahmānanda's commentary known as "Jyotsnā" (Moonlight). I need some good humor to start with because I still have to translate 129 stanzas in this section!... and this is no joke.
2 I "might" go into a long explanation about what Kuṇḍalinī (also known as Kuṇḍalī) is, but I will simplify the things for you. Listen up: Śakti is the divine Power of the Supreme Self. This term "may" be used in all contexts to designate the Highest Power of the Lord. Anyway, when one speaks of Śakti as dwelling in a living being (e.g. a man or a woman), the term Kuṇḍalinī "should" be used instead. In other words, Kuṇḍalinī is Śakti or divine Power within a living being.
3 This is a long and complex subject too. Read my page about Tantricism for a complete explanation, please.
सुप्ता गुरुप्रसादेन यदा जागर्ति कुण्डली।
तदा सर्वाणि पद्मानि भिद्यन्ते ग्रन्थयोऽपि च॥२॥
Suptā guruprasādena yadā jāgarti kuṇḍalī|
Tadā sarvāṇi padmāni bhidyante granthayo'pi ca||2||
When (yadā), by the Guru's (guru) favor (prasādena), the sleeping (suptā) Kuṇḍalinī (kuṇḍalī) awakes (jāgarti), then (tadā) all (sarvāṇi) Lotuses --Cakra-s -- (padmāni) as well as (api ca) (all) knots (granthayaḥ)1 are pierced (bhidyante)||2||
1 There are three knots or granthi-s, each of them situated in a specific Cakra: (1) Brahmagranthi (in Mūlādhāracakra), (2) Viṣṇugranthi (in Anāhatacakra) and (3) Rudragranthi (in Ājñācakra). Every knot indicates a definite barrier or obstacle in the way of Kuṇḍalinī from Mūlādhāracakra up to Sahasrāracakra (the highest Cakra to be found floating on top of the crown of the head). Well, I cannot continue to explain this subject because I run the risk to transform these brief notes into an encyclopedia. Yes, the subject matter is really complex and abstruse as "almost everything" in the Sanskrit universe.
प्राणस्य शून्यपदवी तदा राजपथायते।
तदा चित्तं निरालम्बं तदा कालस्य वञ्चनम्॥३॥
Prāṇasya śūnyapadavī tadā rājapathāyate|
Tadā cittaṁ nirālambaṁ tadā kālasya vañcanam||3||
Then (tadā) the path (padavī) of void (śūnya)1 is turned into the main pathway (rājapathāyate) of the vital energy (prāṇasya). As a result (tadā... tadā), the mind (cittam) becomes supportless --viz. free-- (nis-ālambam) (and thus) death is deluded (kālasya vañcanam)2||3||
1 This is an epithet of Suṣumnā (the main subtle channel). For more information on Suṣumnā and other important subtle channels such as Iḍā and Piṅgalā (about which the author will talk later on), read this portion of Meditation 5.
2 Death is also called Kāla (Time), because Time is what destroys all things.
सुषुम्ना शून्यपदवी ब्रह्मरन्ध्रं महापथः।
श्मशानं शाम्भवी मध्यमार्गश्चेत्येकवाचकाः॥४॥
Suṣumnā śūnyapadavī brahmarandhraṁ mahāpathaḥ|
Śmaśānaṁ śāmbhavī madhyamārgaścetyekavācakāḥ||4||
"Suṣumnā (suṣumnā), the path (padavī) of void (śūnya), Brahmarandhra --Brahmā's hole-- (brahma-randhram), the great (mahā) pathway (pathaḥ), crematorium grounds (śmaśānam), the (Seal) of Śambhu --Śiva-- (śāmbhavī), and (ca) the middle (madhya) way (mārgaḥ... iti)", (all those words) denote the same thing --i.e. they are synonymous-- (eka-vācakāḥ)||4||
ब्रह्मद्वारमुखे सुप्तां मुद्राभ्यासं समाचरेत्॥५॥
Brahmadvāramukhe suptāṁ mudrābhyāsaṁ samācaret||5||
Therefore (tasmāt) (the Yogī) should perform thoroughly (samācaret) the practice (abhyāsam) of Mudrā --Seal-- (mudrā), with all (sarva) (possible) effort (prayatnena), in order to awaken (prabodhayitum) the Mistress (īśvarīm) sleeping (suptām) at the entrance (mukhe) of Brahmā's (brahma) door (dvāra)1||5||
1 The entrance of Brahmā's door marks the beginning of Suṣumnā (the main subtle channel) in Mūlādhāracakra (located at the base of the spinal column). And the dormant Mistress being referred to by the author is, obviously, Kuṇḍalinī.
महामुद्रा महाबन्धो महावेधश्च खेचरी।
उड्डीयानं मूलबन्धश्च बन्धो जालन्धराभिधः॥६॥
करणी विपरीताख्या वज्रोली शक्तिचालनम्।
इदं हि मुद्रादशकं जरामरणनाशनम्॥७॥
Mahāmudrā mahābandho mahāvedhaśca khecarī|
Uḍḍīyānaṁ mūlabandhaśca bandho jālandharābhidhaḥ||6||
Karaṇī viparītākhyā vajrolī śakticālanam|
Idaṁ hi mudrādaśakaṁ jarāmaraṇanāśanam||7||
"Mahāmudrā (mahā-mudrā), Mahābandha (mahā-bandhaḥ), Mahāvedhamudrā (mahā-vedhaḥ) and (ca) Khecarīmudrā (khecarī); Uḍḍīyānabandha (uḍḍīyānam)1, Mūlabandha (mūla-bandhaḥ) and (ca) the Lock (bandhaḥ) known as (abhidhaḥ) Jālandhara (jālandhara); (the Mudrā or Seal) called (ākhyā) Viparītakaraṇī (karaṇī viparīta), Vajrolīmudrā (vajrolī), Śakticālanamudrā (śakti-cālanam)"... this (idam) group of ten (daśakam) Seals (mudrā)2 destroys (nāśanam) old age (jarā) (and) death (maraṇa) indeed (hi)||6-7||
1 It is also called alternatively: Uḍyānabandha.
2 People might wonder why the author specifies that is a group of ten Seals (Mudrā-s) when there are also Locks (Bandha-s) included. Well, the reply is simple: Haṭhayoga comes from the Tantra-s (read note 3 under the first stanza of the present section). In the Tantra-s, there is no difference between Seals and Locks. In fact, all of them are called Mudrā-s only.
वल्लभं सर्वसिद्धानां दुर्लभं मरुतामपि॥८॥
Vallabhaṁ sarvasiddhānāṁ durlabhaṁ marutāmapi||8||
It has been said (uditam) by Ādinātha --the Primordial Lord, i.e. Śiva-- (ādi-nātha) (that this) divine (divyam) (group of ten Mudrā-s) bestows (pradāyakam) the eight (aṣṭa) supernatural powers (aiśvarya). (Such a group) is dear (vallabham) to all (sarva) Siddha-s --perfected beings-- (siddhānām) (and) is difficult to be attained (durlabham) for even the Marut-s (marutām api)1||8||
1 The Marut-s are the storm-gods. However, it is to be noted that the term "marut-s" may be taken as synonymous with "deva-s" (gods in general). In short, the final purport in the stanza is that this group of ten Seals is really difficult because even such a great deities cannot perform them perfectly.
गोपनीयं प्रयत्नेन यथा रत्नकरण्डकम्।
कस्यचिन्नैव वक्तव्यं कुलस्त्रीसुरतं यथा॥९॥
Gopanīyaṁ prayatnena yathā ratnakaraṇḍakam|
Kasyacinnaiva vaktavyaṁ kulastrīsurataṁ yathā||9||
(This group of ten Mudrā-s) should be preserved and protected --i.e. kept in secret-- (gopanīyam) diligently (prayatnena), just as (yathā) (if it were) a basket --specially one of bamboo wickerwork-- (karaṇḍakam) (full of) jewels (ratna), (and) it must not be talked about (na eva vaktavyam) to anyone (kasyacid), just as (yathā) (one does not tell others about his) sexual intercourse(s) (suratam) with a woman (strī) of good family (kula)||9||
कण्ठे बन्धं समारोप्यं धारयेद्वायुमूर्ध्वतः।
यथा दण्डहतः सर्पो दण्डाकारः प्रजायते॥११॥
ऋज्वीभूता तथा शक्तिः कुण्डली सहसा भवेत्।
तदा सा मरणावस्था जायते द्विपुटाश्रया॥१२॥
ततः शनैः शनैरेव रेचयेन्नैव वेगतः।
इयं खलु महामुद्रा महासिद्धैः प्रदर्शिता॥१३॥
Pādamūlena vāmena yoniṁ sampīḍya dakṣiṇam|
Prasāritaṁ padaṁ kṛtvā karābhyāṁ dhārayeddṛḍham||10||
Kaṇṭhe bandhaṁ samāropyaṁ dhārayedvāyumūrdhvataḥ|
Yathā daṇḍahataḥ sarpo daṇḍākāraḥ prajāyate||11||
Ṛjvībhūtā tathā śaktiḥ kuṇḍalī sahasā bhavet|
Tadā sā maraṇāvasthā jāyate dvipuṭāśrayā||12||
Tataḥ śanaiḥ śanaireva recayennaiva vegataḥ|
Iyaṁ khalu mahāmudrā mahāsiddhaiḥ pradarśitā||13||1
And now (atha) Mahāmudrā --the Great Seal-- (mahā-mudrā):
With the left (vāmena) heel (pāda-mūlena) pressing (sampīḍya) into the vagina --perineum, in the male body-- (yonim), (and) having stretched out (prasāritam... kṛtvā) the right (dakṣiṇam) leg --lit. "foot"-- (padam), (the Yogī) should firmly take hold (dhārayet dṛḍham) (of the outstretched foot) with both hands (karābhyām). Having locked (bandham samāropyam) the throat (kaṇṭhe) --i.e. having performed Jālandharabandha--, (the Yogī) should retain (dhārayet) the vital air --contained in the inhalation-- (vāyum) (and) direct (it) (dhārayet)2 upward (ūrdhvataḥ) (through Suṣumnā by Mūlabandha --which will be described soon--). In the same way like (yathā) a serpent (sarpaḥ) that is beaten (hataḥ) with a stick (daṇḍa) takes (prajāyate) the form (ākāraḥ) of a stick (daṇḍa), so (tathā) Kuṇḍalinīśakti --the Power called Kuṇḍalinī-- (śaktiḥ kuṇḍalī) becomes straight (ṛjvī-bhūtā) at once (sahasā). Then (tadā) occurs (jāyate) the state (sā... avasthā) of death (maraṇa) related to (āśrayā) the two (dvi) subtle channels --Iḍā and Piṅgalā-- (puṭa) --i.e. these two channels become lifeless because now Kuṇḍalinī runs only through Suṣumnā--. After that (tatas), (the Yogī) should exhale (recayet) very gradually (śanaiḥ śanaiḥ eva), (and) not (na) quickly and impetuously (vegatas). This (iyam) Mahāmudrā --the Great Seal-- (mahā-mudrā) has been certainly shown --viz. indicated-- (khalu... pradarśitā) by the great (mahā) Siddha-s --perfected beings-- (siddhaiḥ)||10-13||
1 Some versions of this scripture put "the second line of the 14th stanza" in place of "the second one of the 13th stanza" and "the second line of the 13th stanza" as "the first one of the 14th stanza". Thus, the stanza 13 has two lines, while the stanza 14 three lines. Besides, the third line of the 14th stanza and the second one of the 13th stanza are identical according to those versions, i.e. both stanzas end in "Mahāmudrāṁ ca tenaiva vadanti vibudhottamāḥ". I do not know if this is a mere typo or a different reading of the present scripture, but I follow the order given in Jyotsnā (the scholarly Brahmānanda's commentary on Haṭhayogapradīpikā). Anyway, even with all those changes, the "core" of the teaching is not altered at all.
2 The conjugation "dhārayet" means both "he should retain" and "he should direct". The author is using the two meanings with just one occurrence of the term in order to preserve the meter. Note that in Sanskrit "air" and "vital air" (viz. vital energy) are written in the same way: "vāyu". Therefore, I had to "arrange" the translation in a convenient manner to keep the coherence and structure in English as well as to put the adequate meanings in order.
महाक्लेशादयो दोषाः क्षीयन्ते मरणादयः।
महामुद्रां च तेनैव वदन्ति विबुधोत्तमाः॥१४॥
Mahākleśādayo doṣāḥ kṣīyante maraṇādayaḥ|
Mahāmudrāṁ ca tenaiva vadanti vibudhottamāḥ||14||
(By practicing Mahāmudrā) the great (mahā) Kleśa-s or Afflictions (kleśa) --viz. ignorance, egoism, attachment, aversion and fear of death--, etc. (ādayaḥ) (along with) the detrimental consequences (of the effects brought about by such Afflictions, etc.) (doṣāḥ) --viz. all that derives from grief, delusion, etc., which are the effects of the Afflictions and their progeny--, (as well as) death (maraṇa), etc. (ādayaḥ), are destroyed (kṣīyante). And (ca) for all those reasons (tena eva), the best (uttamāḥ) among the wise men (vibudha) call (this Seal) (vadanti) Mahāmudrā --the Great Seal-- (mahā-mudrām)||14||
चन्द्राङ्गे तु समभ्यस्य सूर्याङ्गे पुनरभ्यसेत्।
यावत्तुल्या भवेत्सङ्ख्या ततो मुद्रां विसर्जयेत्॥१५॥
Candrāṅge tu samabhyasya sūryāṅge punarabhyaset|
Yāvattulyā bhavetsaṅkhyā tato mudrāṁ visarjayet||15||
After practicing (the Great Seal) (samabhyasya) on the moon's (candra) side (aṅge tu) --i.e. on the left side--, (the Yogī) should practice (abhyaset) again (punar), (but this time) on the sun's (sūrya) side (aṅge) --i.e. on the right side--. As soon as (yāvat) the number (of rounds on every side) (saṅkhyā) is even (tulyā bhavet), then (tatas) he should release (visarjayet) the Seal (mudrām)||15||
न हि पथ्यमपथ्यं वा रसाः सर्वेऽपि नीरसाः।
अपि भुक्तं विषं घोरं पीयूषमपि जीर्यति॥१६॥
Na hi pathyamapathyaṁ vā rasāḥ sarve'pi nīrasāḥ|
Api bhuktaṁ viṣaṁ ghoraṁ pīyūṣamapi jīryati||16||
Because (hi) (for the Yogī who practices the Great Seal) there is nothing (na) healthy (pathyam) or (vā) unhealthy (apathyam), he digests (jīryati) all (sarve) (foods) endowed with flavor (rasāḥ) and even (api) those flavorless (nīrasāḥ). Also (api), even (api) (if) a terrible (ghoram) poison (viṣam) is consumed (bhuktam) (by him, such a Yogī) digests (that) (jīryati) (like) nectar (pīyūṣam)||16||
तस्य दोषाः क्षयं यान्ति महामुद्रां तु योऽभ्यसेत्॥१७॥
Tasya doṣāḥ kṣayaṁ yānti mahāmudrāṁ tu yo'bhyaset||17||
Diseases based on a unbalance in the humors of the body (doṣāḥ) (such as) phthisis (kṣaya), leprosy (kuṣṭha), constipation (gudāvarta) (and) enlargement of the spleen (gulma), (as well as) indigestion (ajīrṇa) (along with other digestive disorders) preceded (by enlargement of the belly, fever, etc.) (purogamāḥ)1... (well, all those maladies) are destroyed (kṣayam yānti) for the one (tasya) who (yaḥ) practices (tu... abhyaset) the Great Seal (mahā-mudrāṁ)||17||
1 Here, I am following the Brahmānanda's commentary, i.e. Jyotsnā, to the letter!
कथितेयं महामुद्रा महासिद्धिकरा नृणाम्।
गोपनीया प्रयत्नेन न देया यस्य कस्यचित्॥१८॥
Kathiteyaṁ mahāmudrā mahāsiddhikarā nṛṇām|
Gopanīyā prayatnena na deyā yasya kasyacit||18||
This (iyam) Great Seal (mahā-mudrā) is said (kathitā) to produce (karā) great (mahā) supernatural powers (siddhi) for men (nṛṇām). (Therefore, such a Seal) must be kept secret (gopanīyā) carefully --with special effort-- (prayatnena) (and) not (na) given (deyā) to anyone --i.e. to anyone not entitled to receive Mahāmudrā-- (yasya kasyacid)1||18||
1 This is clearly confirmed by Brahmānanda in his Jyotsnā: "... yasya kasyacidyasya kasyāpyanadhikāriṇaḥ|...", i.e. "(the term) yasya kasyacit (in the stanza means) yasya kasyāpyanadhikāriṇaḥ, (to wit), to anyone (yasya kasya api) who is not entitled to (anadhikāriṇaḥ)...". I wanted to make that point clear because the mere literal translation might suggest "to anyone at all". Of course, if the Great Seal must not be given to anyone at all, so who will practice Mahāmudrā?, hehe.
पार्ष्णिं वामस्य पादस्य योनिस्थाने नियोजयेत्।
वामोरूपरि संस्थाप्य दक्षिणं चरणं तथा॥१९॥
Pārṣṇiṁ vāmasya pādasya yonisthāne niyojayet|
Vāmorūpari saṁsthāpya dakṣiṇaṁ caraṇaṁ tathā||19||
And now (atha) Mahābandha --the Great Lock-- (mahā-bandhaḥ):
(The Yoginī) should put (niyojayet) the heel (pārṣṇim) of the left (vāmasya) foot (pādasya) in the area (sthāne) of the vagina --"perineum" in the male body-- (yoni)1, (then) placing (saṁsthāpya) the right (dakṣiṇam) foot (caraṇam) on (upari) the left (vāma) thigh (ūru... tathā)2||19||
1 This is explained in detailed by Brahmānanda in his celebrated commentary. Look: "Yonisthāne gudameḍhrayorantarāle...", i.e. "In the area (sthāne) of the vagina (yoni) --in the female body-- (and) in the intermediate space (antar-āle) between rectum (guda) (and) penis --meḍhra-- (meḍhrayoḥ) --in the male body--...".
2 The word "tathā" literally means "so, thus, etc.", but in this context it acts as an expletive. In Sanskrit, an expletive is a word that does add a sense to a phrase (generally "emphasis"), but at the same time it must remain untranslated. And I can prove my point by using the Brahmānanda's commentary, that is, Jyotsnā. He says the following right at the end of his comments on the 19th stanza (hence the number in the fragment of text): "Tathāśabdaḥ pādapūraṇe||19||", i.e. "The word (śabdaḥ) tathā (in the stanza) acts as a pādapūraṇa or expletive (pādapūraṇe)||19||". For that reason, I did not translate it separately.
पूरयित्वा ततो वायुं हृदये चिबुकं दृढम्।
निष्पीड्य वायुमाकुञ्च्य मनोमध्ये नियोजयेत्॥२०॥
Pūrayitvā tato vāyuṁ hṛdaye cibukaṁ dṛḍham|
Niṣpīḍya vāyumākuñcya manomadhye niyojayet||20||1
Afterward (tatas), having inhaled (pūrayitvā) air (vāyum), pressed (niṣpīḍya) firmly (dṛḍham) the chin (cibukam) into the heart --i.e. the chest-- (nāḍi) (and) contracted (ākuñcya) the vāyu (vāyum), (the Yoginī) should fix (her attention) (niyojayet) on Suṣumnā (manas-madhye)2||20||
1 In other versions of the scripture, you may find the word "cubukaṁ" instead of "cibukaṁ" in this stanza (e.g. in Jyotsnā, the famous commentary, Brahmānanda writes "cubukaṁ"). This is completely right, because "chin" is "cibuka", "cubuka" or even "chubuka" in Sanskrit. So, there is no typo at all, but an impressive in depth knowledge about Sanskrit by the one who wrote "cubuka" or "chubuka". Watch it!, hehe. Generally, the word "cibuka" is more popular nowadays and that is why I am using it.
2 I left the word "vāyu" occurring in the second line of the stanza untranslated for a good reason. Here you are the entire Brahmānanda's commentary on the present stanza. The commentator will analyze the stanza portion by portion:
Pūrayitveti| Tatastadanantaraṁ vāyuṁ pūrayitvā hṛdaye cubukaṁ dṛḍhaṁ niṣpīḍya gāḍhaṁ saṁsthāpya| Etena jālandharabandhaḥ proktaḥ| Yoniṁ gudameḍhrayorantarālamākuñcya| Anena mūlabandhaḥ sūcitaḥ| Sa tu jivhābandhena gatārthatvānna kartavyaḥ| Manaḥ svāntaṁ madhye madhyanāḍyāṁ niyojayetpravartayet||20||
And now the translation: (The author of this stanza, viz. Svātmārāma, said in the beginning:) "Pūrayitvā" (pūrayitvā iti). (The first part of the stanza reads: "Pūrayitvā tato vāyuṁ hṛdaye cibukaṁ dṛḍham| Niṣpīḍya...", in other words:) Afterward (tatas), i.e. immediately after (anantaram) that (tad) --read the previous stanza, please--, having inhaled (pūrayitvā iti) air (vāyum) (and) pressed (niṣpīḍya) firmly (dṛḍham) the chin (cubukam) into the heart --viz. the chest-- (hṛdaye), i.e. having placed (it) (saṁsthāpya) tightly (gāḍham) (upon the chest). By means of this --viz. of what was said in the first part of the stanza-- (etena), the Lock (bandhaḥ) (known as) Jālandhara (jālandhara) has been described (proktaḥ).
(The second part of the stanza reads: "... vāyumākuñcya...", in short:) By contracting (ākuñcya) (the "vāyu"), viz. the vagina (yonim) --in the female body-- (and) the (perineum or) intermediate space (antar-ālam) between rectum (guda) (and) penis --meḍhra-- (meḍhrayoḥ) --in the male body--. By this --by what has just been expressed-- (anena) the Lock (bandhaḥ) (called) Mūla (mūla) has been indicated (sūcitā).
(And now an important clarification by Brahmānanda:) But (tu) that (Mūlabandha) (saḥ) must not be performed (na kartavyaḥ) (along) with the Tongue Lock --Jihvābandha or clenching of the teeth while the tongue is pushed against them-- (jihvābandhena) because (to do so) is nonsensical (gata-arthatvāt).
(The third part of the stanza specifies: "... manomadhye niyojayet||20||...", that is: The Yoginī) should fix (her attention) (niyojayet), i.e. make (her attention) proceed (pravartayet) to "madhya" (madhye) viz. the middle (madhya) subtle channel --Suṣumnā-- (nāḍyāṁ) (that is the source of) the mind (manas) i.e. the heart (svāntam) --the mind is very often identified with the heart, because the latter is the place where the former rests in the end--||20||.
For more information about Suṣumnā read my first note under the 3rd stanza.
Thus, the term "vāyu" means both "air" and "vagina/perineum". Some authors translate "manomadhye" as "in the eyebrow center", i.e. in the Ājñācakra. Anyway, I am following the interpretation by Brahmānanda in this stanza.
After retaining (the breath) (dhāryitvā) according to her capacity (yathā-śakti), (that Yoginī) should exhale (recayet) the air (anilam) little by little (śanaiḥ). Just as she practiced (samabhyasya) on the left (savya) side (aṅge tu), (the Yoginī) should practice (abhyaset) again (punar) on the right (dakṣa) side (aṅge)||21||
मतमत्र तु केषाञ्चित्कण्ठबन्धं विवर्जयेत्।
राजदन्तस्थजिह्वायां बन्धः शस्तो भवेदिति॥२२॥
Matamatra tu keṣāñcitkaṇṭhabandhaṁ vivarjayet|
Rājadantasthajihvāyāṁ bandhaḥ śasto bhavediti||22||
However (tu), (it is) the opinion (matam) of some (authors) (keṣāñcid) regarding this (atra) that the Throat (kaṇṭha) Lock (bandham) --viz. Jālandharabandha-- should be completely excluded (vivarjayet). (They say that:) "It is (bhavet) recommended (śastaḥ) that the Lock (bandhaḥ) (be performed) with the tongue (jihvāyām) placed (stha) against the front teeth --i.e. incisives-- (rāja-danta... iti)" --in short, they are recommending the Tongue Lock (Jihvābandha or clenching of the teeth while the tongue is pushed against them) instead of Jālandharabandha... but according to Brahmānanda (see note 2 under the 20th stanza), to perform the Tongue Lock makes no sense in this context--||22||
अयं तु सर्वनाडीनामूर्ध्वं गतिनिरोधकः।
अयं खलु महाबन्धो महासिद्धिप्रदायकः॥२३॥
Ayaṁ tu sarvanāḍīnāmūrdhvaṁ gatinirodhakaḥ|
Ayaṁ khalu mahābandho mahāsiddhipradāyakaḥ||23||
This (Lock) (ayam) verily (tu) stops (nirodhaka) the upward (ūrdhvam) movement or flow (gati) (of the energy) in all (sarva) the subtle channels (nāḍīnām). This (ayam) Great (mahā) Lock (bandhaḥ) certainly (khalu) bestows (pradāyakaḥ) great (mahā) supernatural powers (siddhi)||23||
त्रिवेणीसङ्गमं धत्ते केदारं प्रापयेन्मनः॥२४॥
Triveṇīsaṅgamaṁ dhatte kedāraṁ prāpayenmanaḥ||24||
(The Great Lock) is proficient (vicakṣaṇaḥ) in setting (oneself) free (vimocana) from the great (mahā) bondage (bandha) (brought about) by the noose (pāśa) of death (kāla), carries out (dhatte) the union (saṅgamam) of the three subtle channels in Ājñācakra --i.e. Iḍā, Piṅgalā and Suṣumnā-- (triveṇī) (so that) the mind (manas) attains (prāpayet) Kedāra (kedāram)1||24||
1 Brahmānanda in his Jyotsnā explains the double meaning of the word Kedāra in this context: "Kedāraṁ bhruvormadhye śivasthānaṁ kedāraśabdavācyam|", i.e. "(The word kedāram in the stanza can be explained in this manner:) The seat/abode or state (sthānam) of Śiva (śiva) in the space between (madhye) the eyebrows (bhruvoḥ) is to be expressed (vācyam) by the term (śabda) Kedāra (kedāra)". In other words, Kedāra is both the seat/abode of the Supreme Self in Ājñācakra and His state. The Great Lock makes the mind attain that abode and consequently the respective state of consciousness (the state of Śiva).
रूपलावण्यसम्पन्ना यथा स्त्री पुरुषं विना।
महामुद्रामहाबन्धौ निष्फलौ वेधवर्जितौ॥२५॥
Rūpalāvaṇyasampannā yathā strī puruṣaṁ vinā|
Mahāmudrāmahābandhau niṣphalau vedhavarjitau||25||
Just as (yathā) a woman (strī), endowed (sampannā) with beauty (rūpa) (and) especial splendor (lāvaṇya)1, (bears no fruits --viz. children--)2 without (vinā) a man --i.e. a husband-- (puruṣam)3, (so both) the Great Seal (mahā-mudrā) (and) the Great Lock --Mahābandha-- (mahā-bandhau) are unfruitful (niṣphalau) without (varjitau) the Great Piercing Seal --Mahāvedhamudrā-- (vedha)||25||
1 The phrase "Rūpalāvaṇyasampannā" may be "simply" translated as: "Endowed (sampannā) with beauty (lāvaṇya) (as regards her) form (rūpa)". Anyway, I follow the Brahmānanda's interpretation: "Rūpaṁ saundaryaṁ cakṣuḥpriyo guṇo lāvaṇyaṁ kāntiviśeṣaḥ|", i.e. "(The term) rūpa (rūpam) (means) beauty (saundaryam) (or) the attribute (guṇaḥ) (of looking) pleasant (priyaḥ) to the eyes (cakṣuḥ), (while the word) lāvaṇya (lāvaṇyam) (means) especial (viśeṣaḥ) splendor (kānti)". The commentator continues to describe the meaning of "lāvaṇya" in detail, but the translation "especial splendor" is more than enough here.
2 There are two kinds of women, generally speaking: "aphala-s" and "muktāphala-s", the former are barren ones (i.e. they are not able to bear fruits --phala-s-- or children), while the latter are free (mukta) from that condition (viz. they can bear fruits or children). The author is speaking of women that are "muktāphala-s", of course.
3 This is confirmed by Brahmānanda in his Jyotsnā: "... puruṣaṁ bhartāraṁ vinā...", that is, "... without (vinā) a man (puruṣam), viz. a husband (bhartāram)...".
महाबन्धस्थितो योगी कृत्वा पूरकमेकधीः।
वायूनां गतिमावृत्य निभृतं कण्ठमुद्रया॥२६॥
समहस्तयुगो भूमौ स्फिचौ सन्ताडयेच्छनैः।
पुटद्वयमतिक्रम्य वायुः स्फुरति मध्यगः॥२७॥
सोमसूर्याग्निसम्बन्धो जायते चामृताय वै।
मृतावस्था समुत्पन्ना ततो वायुं विरेचयेत्॥२८॥
Mahābandhasthito yogī kṛtvā pūrakamekadhīḥ|
Vāyūnāṁ gatimāvṛtya nibhṛtaṁ kaṇṭhamudrayā||26||
Samahastayugo bhūmau sphicau santāḍayecchanaiḥ|
Puṭadvayamatikramya vāyuḥ sphurati madhyagaḥ||27||
Somasūryāgnisambandho jāyate cāmṛtāya vai|
Mṛtāvasthā samutpannā tato vāyuṁ virecayet||28||
And now (atha) Mahāvedhamudrā --the Great Piercing Seal-- (mahā-vedhaḥ):
The Yogī (yogī) who is in the position (sthitaḥ) of the Great Lock (mahā-bandha), having inhaled (kṛtvā pūrakam) with (his) mind one-pointed (ekadhīḥ) (and,) by the Seal (mudrayā) of the Throat (kaṇṭha) --i.e. by Jālandharabandha--, having restrained (āvṛtya) the movement or flow (gatim) of the vital airs (vāyūnām) so that it be still --viz. such movement or flow-- (nibhṛtam), (should place) the two (yugaḥ) hands (hasta) parallel (sama) on the ground (bhūmau) (and) beat (santāḍayet) gently (śanaiḥ) (his) buttocks (sphicau) (against the floor. Thus,) the vital air (vāyuḥ), passing over (atikramya) the two (dvayam) subtle channels --Iḍā and Piṅgalā-- (puṭa), throbs (sphurati) (and) goes (gaḥ) through the middle (subtle channel) --Suṣumnā-- (madhya). And (ca) (as a result,) the union (sambandhaḥ) of moon --Iḍā-- (soma), sun --Piṅgalā-- (sūrya) (and) fire --Suṣumnā-- (agni) is brought about (jāyate) (for that Yogī to attain) the Nectar of Immortality --i.e. Liberation-- (amṛtāya) indeed (vai). (Then) emerges (samutpannā) a death-like (mṛta) state (avasthā)1. After that (tatas), (such a Yogī) should exhale (virecayet) the air (vāyum)||26-28||
1 The cause of this death-like state is explained in Jyotsnā: "Iḍāpiṅgalayoḥ prāṇasañcārābhāvāt|" i.e. "Due to the absence (abhāvāt) of flow or movement (sañcāra) of vital energy (prāṇa) through Iḍā and Piṅgalā (iḍā-piṅgalayoḥ)".
वलीपलितवेपघ्नः सेव्यते साधकोत्तमैः॥२९॥
Valīpalitavepaghnaḥ sevyate sādhakottamaiḥ||29||
This (ayam) Great (mahā) Piercing (Lock) (vedhaḥ), when practiced (abhyāsāt), bestows (pradāyakaḥ) great (mahā) supernatural powers (siddhi). It eliminates (ghnaḥ) wrinkles (valī), gray hair (palita) (and) trembling (due to old age) (vepa). It is practiced (sevyate) by the best (uttamaiḥ) of the practitioners (sādhaka)||29||
एतत्त्रयं महागुह्यं जरामृत्युविनाशनम्।
वह्निवृद्धिकरं चैव ह्यणिमादिगुणप्रदम्॥३०॥
Etattrayaṁ mahāguhyaṁ jarāmṛtyuvināśanam|
Vahnivṛddhikaraṁ caiva hyaṇimādiguṇapradam||30||
This (etad) triad --viz. Mahāmudrā, Mahābandha and Mahāvedhamudrā-- (trayam) (is) the great (mahā) secret (guhyam) because (hi) it destroys completely (vināśanam) old age (jarā) (and) death (mṛtyu), increases (vṛddhi-karam) the (digestive) fire (vahni) and (ca) certainly (eva) grants (pradam) the qualities or attributes (guṇa) of Aṇimā --the supernatural power of becoming so small as an atom-- (aṇimā), etc. (ādi)||30||
अष्टधा क्रियते चैव यामे यामे दिने दिने।
पुण्यसम्भारसन्धायि पापौघभिदुरं सदा।
सम्यक्शिक्षावतामेवं स्वल्पं प्रथमसाधनम्॥३१॥
Aṣṭadhā kriyate caiva yāme yāme dine dine|
Puṇyasambhārasandhāyi pāpaughabhiduraṁ sadā|
Samyakśikṣāvatāmevaṁ svalpaṁ prathamasādhanam||31||
(That triad) is done (kriyate ca eva) daily (dine dine) eight times (in total) (aṣṭadhā), at every yāma --a period of three hours-- (yāme yāme). (Such a triad) brings out (sandhāyi) a multitude (sambhāra) of virtues and meritorious acts (puṇya), (and) always (sadā) destroys (bhiduram) multitudes (ogha) of sins (pāpa). Thus (evam), for those who are fully (samyak) instructed (śikṣāvatām) the initial (prathama) practice (sādhanam) is to be (performed) little by little (svalpam)||31||
कपालकुहरे जिह्वा प्रविष्टा विपरीतगा।
भ्रुवोरन्तर्गता दृष्टिर्मुद्रा भवति खेचरी॥३२॥
Kapālakuhare jihvā praviṣṭā viparītagā|
Bhruvorantargatā dṛṣṭirmudrā bhavati khecarī||32||
And now (atha) Khecarīmudrā --the Seal That Moves In Kha or The Space Of Consciousness Located In The Interval Between The Eyebrows-- (khe-carī):
Khecarī (khecarī) is (bhavati) the Seal (mudrā) (in which) the tongue (jihvā) goes (gā) backward (viparīta) (till) it enters (praviṣṭā) into the cavity (kuhare) of the cranium (kapāla) (and one's) sight (dṛṣṭiḥ) is focused (gatā) on the eyebrow (bhruvoḥ) center (antar)||32||
छेदनचालनदोहैः कलां क्रमेणाथ वर्धयेत्तावत्।
सा यावद्भ्रूमध्यं स्पृशति तदा खेचरीसिद्धिः॥३३॥
Chedanacālanadohaiḥ kalāṁ krameṇātha vardhayettāvat|
Sā yāvadbhrūmadhyaṁ spṛśati tadā khecarīsiddhiḥ||33||
After exercising (cālana), milking --rubbing and stretching-- (dohaiḥ) (and) cutting away (chedana) the tongue --i.e. cutting away the underneath part of it known as frenum lingue-- (kalām)1 by degrees (krameṇa), now (atha) it (sā) should be elongated (vardhayet) for so long (tāvat) until (yāvat) (the tongue) touches (spṛśati) the space between the eyebrows (bhrū-madhyam). Then (tadā) (the Yogī) attains perfection (siddhiḥ) in Khecarīmudrā (khecarī)||33||
1 Brahmānanda in Jyotsnā identifies "kalā" with "jihvā" (tongue). I am following his viewpoint in my translation. Of course, you cannot cut your tongue or no Khecarīmudrā will be performed by you, hehe. So, as "kalā" generally means "part", I added "cutting away the underneath part of it known as frenum lingue" to complete the sense of the sentence.
स्नुहीपत्रनिभं शस्त्रं सुतीक्ष्णं स्निग्धनिर्मलम्।
समादाय ततस्तेन रोममात्रं समुच्छिनेत्॥३४॥
Snuhīpatranibhaṁ śastraṁ sutīkṣṇaṁ snigdhanirmalam|
Samādāya tatastena romamātraṁ samucchinet||34||
After taking (samādāya) a knife (śastram) which is clean (nirmalam), soft --i.e. lubricated-- (snigdha) (and) so (su) sharp (tīkṣṇam) as (nibham) a spurge-leaf (snuhī-patra), (the Yogī) should then cut (tatas... samucchinet) (the frenum lingue or membrane under the tongue) with that (knife) (tena) by a hair's breadth (roma-mātram)||34||
ततः सैन्धवपथ्याभ्यां चूर्णिताभ्यां प्रघर्षयेत्।
पुनः सप्तदिने प्राप्ते रोममात्रं समुच्छिनेत्॥३५॥
Tataḥ saindhavapathyābhyāṁ cūrṇitābhyāṁ pragharṣayet|
Punaḥ saptadine prāpte romamātraṁ samucchinet||35||
After that --i.e. after cutting away the frenum lingue-- (tatas), (he) should rub (pragharṣayet) (the cut region, i.e. the frenum lingue,) with powdered (cūrṇitābhyām) rock-salt (saindhava) (and) turmeric --pathya-- (pathyābhyām). And again (punar), after seven days (saptadine prāpte), (such a Yogī) should cut (the frenum lingue) (samucchinet) by a hair's breadth (roma-mātram)||35||
एवं क्रमेण षण्मासं नित्यं युक्तः समाचरेत्।
Evaṁ krameṇa ṣaṇmāsaṁ nityaṁ yuktaḥ samācaret|
Thus (evam), the aspirant (yuktaḥ) should practice (samācaret) by degrees (krameṇa) (but) constantly (nityam) for six (ṣaṭ) months (māsam). After (those) six months (ṣaṭ-māsāt), the frenum lingue (sirābandhaḥ) (located) at the root (mūla) of the tongue (rasanā) disappears (praṇaśyati)||36||
कलां पराङ्मुखी कृत्वा त्रिपथे परियोजयेत्।
सा भवेत्खेचरी मुद्रा व्योमचक्रं तदुच्यते॥३७॥
Kalāṁ parāṅmukhī kṛtvā tripathe pariyojayet|
Sā bhavetkhecarī mudrā vyomacakraṁ taducyate||37||
Having turned the tongue backward (kalāṁ parāṅmukhī kṛtvā)1, (the Yogī) should insert (it) (pariyojayet) into the place --the cavity-- where the three passages --Iḍā, Piṅgalā and Suṣumnā-- converge (tri-pathe). This (sā) is (bhavet) Khecarīmudrā (khecarī mudrā), which is (also) called (tad ucyate) the center of ether (vyoma-cakram)||37||
1 Read note 1 under the 33rd stanza.
रसनामूर्ध्वगां कृत्वा क्षणार्धमपि तिष्ठति।
विषैर्विमुच्यते योगी व्याधिमृत्युजरादिभिः॥३८॥
Rasanāmūrdhvagāṁ kṛtvā kṣaṇārdhamapi tiṣṭhati|
Viṣairvimucyate yogī vyādhimṛtyujarādibhiḥ||38||
After making (kṛtvā) (his) tongue (rasanām) go (gām) upward (ūrdhva), the Yogī (yogī) who remains (tiṣṭhati) (in that position) for even (api) twenty-four minutes (kṣaṇa-ardham)1 is freed (vimucyate) from poisons (viṣaiḥ), diseases (vyādhi), death (mṛtyu), old age (jarā), etc. (ādibhiḥ)||38||
1 This is clearly elucidated by Brahmānanda in his Jyotsnā: "... kṣaṇārdhaṁ kṣaṇasya muhūrtasya ardhaṁ kṣaṇārdhaṁ ghaṭikāmātram...", i.e. "... (the expression) kṣaṇārdham (in the stanza) (kṣaṇa-ardham) (means) half (ardham) of a muhūrta --the 30th part of a day, that is, a period de 48 minutes-- (muhūrtasya), (in other words,) kṣaṇārdham (kṣaṇārdham) amounts (mātram) to a ghaṭikā --24 minutes-- (ghaṭikā)...".
न रोगो मरणं तन्द्रा न निद्रा न क्षुधा तृषा।
न च मूर्च्छा भवेत्तस्य यो मुद्रां वेत्ति खेचरीम्॥३९॥
Na rogo maraṇaṁ tandrā na nidrā na kṣudhā tṛṣā|
Na ca mūrcchā bhavettasya yo mudrāṁ vetti khecarīm||39||
For that (Yogī) (tasya) who (yaḥ) knows (vetti) Khecarīmudrā (mudrām... khecarīm) there is no (na... bhavet) disease (rogaḥ), death (maraṇam), lassitude (tandrā), nor (na... na) sleep (nidrā), hunger (kṣudhā), thirst (tṛṣā), nor (na ca) mental stupefaction (mūrcchā)||39||
पीड्यते न स रोगेण लिप्यते न च कर्मणा।
बाध्यते न स कालेन यो मुद्रां वेत्ति खेचरीम्॥४०॥
Pīḍyate na sa rogeṇa lipyate na ca karmaṇā|
Bādhyate na sa kālena yo mudrāṁ vetti khecarīm||40||
He (saḥ... saḥ) who (yaḥ) knows (vetti) Khecarīmudrā (mudrām... khecarīm) is neither (na) afflicted (pīḍyate) by disease (rogeṇa) nor (na ca) polluted (lipyate) by the law of cause and effect --Karmic law-- (karmaṇā) nor (na) bound (bādhyate) by Time --i.e. death-- (kālena)||40||
Mind (cittam) moves (carati) in Kha --the space of Consciousness located in the interval between the eyebrows-- (khe) because (yasmāt) the tongue (jihvā) is (now) situated (gatā) in Kha (khe) (and) it moves (there) (carati). For that reason (tena), this (eṣā) Seal (mudrā) has been defined (nirūpitā) with the name (nāma) Khecarī --the One Who Moves In Kha-- (khecarī) by the perfected beings (siddhaiḥ)||41||
खेचर्या मुद्रितं येन विवरं लम्बिकोर्ध्वतः।
न तस्य क्षरते बिन्दुः कामिन्या आश्लेषितस्य च॥४२॥
Khecaryā mudritaṁ yena vivaraṁ lambikordhvataḥ|
Na tasya kṣarate binduḥ kāminyā āśleṣitasya ca||42||1
The cavity (vivaram) in the upper portion (ūrdhvataḥ) of (his) soft palate (lambikā) has been sealed (mudritam) by that (Yogī) (yena) through Khecarīmudrā (khecaryā). (Consequently,) Bindu or semen (binduḥ) does not (na) flow (outward) (kṣarate) in him (tasya) even (ca)2 (if) embraced (āśleṣitasya) by a loving young woman (kāminyāḥ)||42||
1 The portion: "kāminyā āśleṣitasya" comes from "kāminyāḥ āśleṣitasya". When you have this kind of combination, you generally follow the 9th Rule of Visarga Sandhi, by dropping Visarga (ḥ): "kāminyā āśleṣitasya" (as in the present stanza) or adding "y" and joining the two words together: "kāminyāyāśleṣitasya". But there is another possibility: dropping Visarga in the first word and the initial "ā" of the second word, and replace all that with a double apostrophe, this way: "kāminyā''śleṣitasya". This is seen sometimes in some scriptures. It is completely valid, of course.
2 Although the particle "ca" generally means "and", in this context it means "even" according to Brahmānanda in his Jyotsnā: "Caśabdo'pyarthe|", i.e. "The word (śabdaḥ) ca (ca) means (arthe) ápi --even-- (api)".
चलितोऽपि यदा बिन्दुः सम्प्राप्तो योनिमण्डलम्।
व्रजत्यूर्ध्वं हृतः शक्त्या निबद्धो योनिमुद्रया॥४३॥
Calito'pi yadā binduḥ samprāpto yonimaṇḍalam|
Vrajatyūrdhvaṁ hṛtaḥ śaktyā nibaddho yonimudrayā||43||
Even (api) when (yadā) Bindu or semen (binduḥ) moves (calitaḥ) (and) reaches (samprāptaḥ) the sphere (maṇḍalam) of yoni or vagina (yoni), it is fully controlled (nibaddhaḥ) by Yonimudrā (yoni-mudrayā) through a power (of attraction or suction) (śaktyāḥ). (Then, Bindu so) seized (hṛtaḥ) goes (vrajati) upward (ūrdhvam)1||43||
1 OK, the subject matter is complex. Hence I must translate now the entire Brahmānanda's commentary on this stanza:
Calita iti| Calito'pi skhalito'pi binduryadā yasmin kāle yonimaṇḍalaṁ yonisthānaṁ samprāptaḥ saṅgatastadaiva yonimudrayā meḍhrākuñcanarūpayā| Etena vajrolī mudrā sūcitā| Nibaddho nitarāṁ baddhaḥ śaktyā''karṣaṇaśaktyā hṛtaḥ prakṛṣṭa ūrdhvaṁ vrajati| Suṣumnāmārgeṇa bindusthānaṁ gacchati||43||
(The author of this stanza, viz. Svātmārāma, says in the beginning:) "Calitaḥ" (calitaḥ iti). (Now, the commentary:) Even (api... api) when (yadā), i.e. (even) at that (tasmin) time (kāle) (in which) Bindu or semen (binduḥ) moves (calitaḥ) (or) falls (skhalitaḥ) (and thus) reaches (samprāptaḥ) or meets with (saṅgataḥ) the sphere (maṇḍalam) (or) place (sthānam) of yoni or vagina (yoni... yoni), then (tadā eva) by Yonimudrā (yoni-mudrayā) that consists (rūpayā) of contracting (ākuñcana) the penis (meḍhra) —with this (statement) (etena) Vajrolīmudrā --which will explained later-- (vajrolī mudrā) is hinted (sūcitā)—, (Bindu or semen) is nibaddha (nibaddhaḥ) (or) fully (nitarām) controlled (baddhaḥ) through śakti (śaktyāḥ) (or) a power (śaktyāḥ) of attraction (or suction) (ākarṣaṇa). (When Bindu is so) seized (hṛtaḥ) (or) dragged (prakṛṣṭaḥ), it goes (vrajati) upward (ūrdhvam). (In short,) it goes (gacchati) toward the abode (sthānam) of Bindu (bindu) --i.e. toward the center called Binduvisarga-- through the path (mārgeṇa) of Suṣumnā (suṣumnā)||43||
In other words, even if the Yogī were to pour Bindu or semen into a vagina, he is able to suck it again by a contraction of his penis. When semen is so seized or dragged, it goes upward till it attains the abode the Bindu known as Binduvisarga through the subtle channel known as Suṣumnā. Of course, it is not the physical semen what travels through Suṣumnā but the energy contained in it. This is the sense.
ऊर्ध्वजिह्वः स्थिरो भूत्वा सोमपानं करोति यः।
मासार्धेन न सन्देहो मृत्युं जयति योगवित्॥४४॥
Ūrdhvajihvaḥ sthiro bhūtvā somapānaṁ karoti yaḥ|
Māsārdhena na sandeho mṛtyuṁ jayati yogavit||44||
The knower (vit) of Yoga (yoga) who (yaḥ) drinks the juice of the moon (soma-pānaṁ karoti)1, after his keeping the tongue upward (ūrdhva-jihvaḥ) has become firm (sthiraḥ bhūtvā) --i.e. after Khecarīmudrā has become firm in him--, conquers (jayati) death (mṛtyum) within the half (ardhena) of a month (māsa), no (na) doubt (sandehaḥ) (about it)||44||
1 The juice of the moon is a nectar flowing from Binduvisarga down to Lalanā (a center located in the area where the tongue is inserted when one practices Khecarīmudrā). From Lalanā, the Yogī in Khecarīmudrā can taste that nectarean fluid and consequently he lives in Bliss.
नित्यं सोमकलापूर्णं शरीरं यस्य योगिनः।
तक्षकेणापि दष्टस्य विषं तस्य न सर्पति॥४५॥
Nityaṁ somakalāpūrṇaṁ śarīraṁ yasya yoginaḥ|
Takṣakeṇāpi daṣṭasya viṣaṁ tasya na sarpati||45||
The body (śarīram) of that (yasya) Yogī (yogī) (is) always (nityam) full (pūrṇam) of the moon's (soma) nectar (kalā)1. Even if (api) he is bitten (daṣṭasya) by Tatkṣaka (tatkṣakeṇa)2, the poison (viṣam) would not (na) slip in (sarpati) him (tasya)||45||
1 Here, the Brahmānanda's commentary, i.e. Jyotsnā, specifies that kalā is amṛta or nectar in this context. Somakalā is synonymous with "somapāna" (the juice of the moon). To be more specific, kalā is really a digit of the moon (1/16), but this topic is too complex for a mere explanatory note. So, to consider kalā as nectar in this context is more than enough.
2 Read note 1 under the first stanza.
इन्धनानि यथा वह्निस्तैलवर्त्तिं च दीपकः।
तथा सोमकलापूर्णं देही देहं न मुञ्चति॥४६॥
Indhanāni yathā vahnistailavarttiṁ ca dīpakaḥ|
Tathā somakalāpūrṇaṁ dehī dehaṁ na muñcati||46||
Just as (yathā) fire (vahniḥ) kindling (dīpakaḥ) the fuels --such as wood, etc-- (indhanāni) and also (ca) an oil-lamp (taila-varttim) (does not abandon them all), likewise (tathā) the dehī --the living being endowed with a body-- (dehī) does not (na) abandon (muñcati) (his) body (deham) full (pūrṇam) of the moon's (soma) nectar (kalā)||46||
गोमांसं भक्षयेन्नित्यं पिबेदमरवारुणीम्।
कुलीनं तमहं मन्य इतरे कुलघातकाः॥४७॥
Gomāṁsaṁ bhakṣayennityaṁ pibedamaravāruṇīm|
Kulīnaṁ tamahaṁ manya itare kulaghātakāḥ||47||1
If (someone) would swallow (bhakṣayet) (his) tongue (go-māṁsam)2 constantly (nityam) (and as a result) drink (pibet) the immortal (amara) liquor (vāruṇīm)3, I (aham) consider (manye) that (person) (tam) as one of good family (kulīnam). Others --the ones who do not swallow their tongues constantly and do not drink the immortal liquor, i.e. the ones who are not Yogī-s-- (itare) (are) destroyers (ghātakāḥ) of good families (kula)||47||
1 In other versions of this scripture, you might find the second line written like this: "Kulīnaṁ tamahaṁ manye cetare kulaghātakāḥ||47||". In this case, the particle "ca" would act as a disjunctive one: "... but (ca) others (itare)...". In my translation, I am sticking with the Jyotsnā's version: "Kulīnaṁ tamahaṁ manya itare kulaghātakāḥ||47||" ("manye" changes into "manya" because it is followed by "i" according to the 7th Primary Rule of Vowel Sandhi).
2 This term, i.e. "go-māṁsa", is technically used to designate the "tongue", but literally it means: "cow's (go) flesh or meat (māṁsa)". Of course, the literal meaning is nonsensical in this context, right? Anyway, this literal meaning will be used in the following stanza. Nevertheless, always remember that the author is referring to the tongue and not a real cow's meat or flesh.
3 The "immortal liquor" or "amaravāruṇī" is here synonymous with "somakalā" (the moon's nectar) and "somapāna" (the juice of the moon) mentioned in the previous stanzas.
गोशब्देनोदिता जिह्वा तत्प्रवेशो हि तालुनि।
गोमांसभक्षणं तत्तु महापातकनाशनम्॥४८॥
Gośabdenoditā jihvā tatpraveśo hi tāluni|
Gomāṁsabhakṣaṇaṁ tattu mahāpātakanāśanam||48||
By the word (śabdena) "go" (go) the tongue (jihvā) is indicated (uditā) because (hi) its --i.e. of the tongue-- (tad) penetration (praveśaḥ) into the (upper cavity adjacent to) the palate (tāluni)1 (is) the act of eating (bhakṣaṇam) the cow's flesh (go-māṁsa) --i.e. the tongue--. That (act) (tad) certainly (tu) destroys (nāśanam) great (mahā) sins (pātaka)||48||
1 This is explained in Jyotsnā: "... Tālusamīpordhvavivare tasyā jihvāyāḥ praveśo...", i.e. "... The penetration (praveśaḥ) of that (tasyāḥ) tongue (jihvāyāḥ) into the upper (ūrdhva) cavity (vivare) adjacent (samīpa) to the palate (tālu)...".
चन्द्रात्स्रवति यः सारः सा स्यादमरवारुणी॥४९॥
Candrātsravati yaḥ sāraḥ sā syādamaravāruṇī||49||
By means of the fire (vahninā) proceeding (sambhūta) from the penetration (praveśa) of the tongue (jihvā), indeed (khalu) the quintessence (or nectar) (sāraḥ) which (yaḥ) flows (sravati) from the moon (candrāt)1 is produced (utpāditaḥ). This (sā) is (syāt) the immortal (amara) liquor (vāruṇī)||49||
1 According to Brahmānanda's commentary, i.e. Jyotsnā, the exact location of candra or the moon is described by the following statement: "... candrādbhruvorantarvāmabhāgasthātsomāt...", i.e. "... from candra (candrāt), viz. from the moon (somāt) located (sthāt) in the left (vāma) region (bhāga) between (antar) the eyebrows (bhruvoḥ)...".
चुम्बन्ती यदि लम्बिकाग्रमनिशं जिह्वारसस्यन्दिनी सक्षारा कटुकाम्लदुग्धसदृशी मध्वाज्यतुल्या तथा।
व्याधीनां हरणं जरान्तकरणं शस्त्रागमोदीरणं तस्य स्यादमरत्वमष्टगुणितं सिद्धाङ्गनाकर्षणम्॥५०॥
Cumbantī yadi lambikāgramaniśaṁ jihvārasasyandinī sakṣārā kaṭukāmladugdhasadṛśī madhvājyatulyā tathā|
Vyādhīnāṁ haraṇaṁ jarāntakaraṇaṁ śastrāgamodīraṇaṁ tasya syādamaratvamaṣṭaguṇitaṁ siddhāṅganākarṣaṇam||50||
If (yadi) (the tongue) touches (softly) (cumbantī) (but) constantly (aniśam) the upper (cavity of the) (agram) palate (lambikā), (the aforesaid moon's nectar or immortal liquor) flows (syandinī) (like) a flavor (rasa) toward the tongue (jihvā). (This flavor may be either) caustic --i.e. saline-- (sakṣārā) (or) like (sadṛśī) (that of the) milk (dugdha) (or) pungent (kaṭuka) (or) sour (amla) and (also) (tathā) like (tulyā) (the flavor of) honey (madhu) (or even like that of the) clarified butter (ājya) --i.e. multiple flavors are experienced by the Yogī--. (That flowing of nectar) is a destroyer (haraṇam) of diseases (vyādhīnām), (brings about) the cessation (antakaraṇam) of old age (jarā) (and) keeps off (udīraṇam) (any) attacks (āgama) with weapons (śastra). Immortality (amaratvam) (along with) the eight supernatural powers (aṣṭaguṇitam) are manifested (syāt) for that (Yogī) (tasya), (which) attract (ākarṣaṇam) the perfected (siddhā) women (aṅganā)1||50||
1 According to Jyotsnā, to interpret "siddhāṅganā(-s)" (perfected women) as "the women of the perfected ones" is a valid option too.
मूर्ध्नः षोडशपत्रपद्मगलितं प्राणादवाप्तं हठादूर्ध्वास्यो रसनां नियम्य विवरे शक्तिं परां चिन्तयन्।
उत्कल्लोलकलाजलं च विमलं धारामयं यः पिबेन्निर्व्याधिः स मृणालकोमलवपुर्योगी चिरं जीवति॥५१॥
Mūrdhnaḥ ṣoḍaśapatrapadmagalitaṁ prāṇādavāptaṁ haṭhādūrdhvāsyo rasanāṁ niyamya vivare śaktiṁ parāṁ cintayan|
Utkallolakalājalaṁ ca vimalaṁ dhārāmayaṁ yaḥ pibennirvyādhiḥ sa mṛṇālakomalavapuryogī ciraṁ jīvati||51||
The Yogī (saḥ... yogī) who (yaḥ), being concentrated (cintayan) on the Supreme (parām) Power (śaktim) --i.e. Kuṇḍalinī-- by (using) the vital energy (as a means) (prāṇāt), having (his) tongue fixed (rasanām niyamya) on (the abovementioned upper) cavity (vivare), (and) keeping (his) mouth (āsyaḥ) upward (ūrdhva)1, drinks (pibet) the pure (vimalam) stream (dhārā-mayam) (of) the nectarean fluid (of the moon) (kalā-jalam ca) —which is (similar to) a high wave (utkallola) (and) oozes (galitam) from the head --i.e. from Binduvisarga-- (mūrdhnaḥ) (down to) the lotus (padma) of sixteen (ṣoḍaśa) petals (patra), (viz. Viśuddhacakra or Viśuddhicakra, located in the throat)— is freed from diseases (nirvyādhiḥ), (acquires) a body (vapus) (so) delicate and soft (komala) (as) a fiber of lotus (mṛṇāla) (and) lives (jīvati) for a long time (ciram). (The whole experience) is attained (by such a Yogī) (avāptam) through Haṭhayoga (haṭhāt)2||51||
1 In Jyotsnā, such a position of the mouth is explained as follows: "... Ūrdhvāsya ityanena viparītakaraṇī sūcitā|..." i.e. "Keeping (his) mouth (āsyaḥ) upward (ūrdhva... iti)", by this (statement in the stanza) (anena) Viparītakaraṇīmudrā (viparīta-karaṇī) is hinted (sūcitā).
This special Mudrā (Seal) will be explained by the author later in this section.
2 This is specified in Jyotsnā: "... haṭhāddhaṭhayogādavāptaṁ prāptaṁ..." i.e. "... attained (avāptam) (or) gotten (prāptam) through Haṭha (haṭhāt), i.e. through Haṭhayoga (haṭha-yogāt)...". I wanted to make this point clear, because when sought in a dictionary, the expression "haṭhāt" generally means "by force, forcibly, etc.". It does not mean that in this context, according to Jyotsnā, but it is a simplification of the term "haṭhayogāt" (through Haṭhayoga) for the sake of meeting the meter requirements surely.
यत्प्रालेयप्रहितसुषिरं मेरुमूर्धान्तरस्थं तस्मिंस्तत्त्वं प्रवदति सुधीस्तन्मुखं निम्नगानाम्।
चन्द्रात्सारः स्रवति वपुषस्तेन मृत्युर्नराणां तद्बध्नीयात्सुकरणमतो नान्यथा कायसिद्धिः॥५२॥
Yatprāleyaprahitasuṣiraṁ merumūrdhāntarasthaṁ tasmiṁstattvaṁ pravadati sudhīstanmukhaṁ nimnagānām|
Candrātsāraḥ sravati vapuṣastena mṛtyurnarāṇāṁ tadbadhnīyātsukaraṇamato nānyathā kāyasiddhiḥ||52||
The sage (sudhīḥ) proclaims (pravadati) (that) the (tad) Supreme Principle (tattvam) (resides) in that (tasmin) cavity (suṣiram) (where) "prāleya" ---- (prāleya)1 is deposited (prahita), which --i.e. the cavity-- (yad) is to be found (stham) in the middle (antara) of the summit (mūrdha) of Meru --viz. Suṣumnā-- (meru)2. That (cavity) (tad) is the uppermost point (mukham) of the subtle channels or nāḍī-s (nimnagānām). The quintessence --the Nectar-- (sāraḥ) of the body (vapuṣaḥ) flows (sravati) from the moon (candrāt)3. On account of that (flowing) (tena), death (mṛtyuḥ) (ensues to) men (narāṇām)4. Hence (atas), (the Yogī) should assume (badhnīyāt) that (Khecarīmudrā) (tad) which is easy to be performed (su-karaṇam), (because) otherwise (anyathā) there is no (na) perfection (siddhiḥ) of the body (kāya)||52||
1 This term literally means: "snow". According to Jyotsnā, it means "somakalājala" (the nectarean fluid of the moon). The author used that word because he is comparing the mountain Meru to Suṣumnā (the main subtle channel). Read the second note to get a full understanding of my previous words.
2 Meru is the fabulous mountain around which all planets revolve. In short, Meru is the center of all and nothing is higher than it, and in this sense such a mountain is compared to Suṣumnā (the most important subtle channel). Jyotsnā clearly specifies this: "Meruvatsarvonnatā suṣumnā merus...", i.e. "(The mountain) Meru (meruḥ) (is) Suṣumnā (suṣumnā), (because the latter) is above (unnatā) all (sarva) like (vat) Meru (meru)...".
3 Read note 1 under stanza 49.
4 When that Nectar "merely" flows from the moon without being duly tasted by the Yogī, it is lost and becomes a poison that flows throughout the body. As a result, death ensues. This is the sense.
सुषिरं ज्ञानजनकं पञ्चस्रोतःसमन्वितम्।
तिष्ठते खेचरी मुद्रा तस्मिञ्छून्ये निरञ्जने॥५३॥
Suṣiraṁ jñānajanakaṁ pañcasrotaḥsamanvitam|
Tiṣṭhate khecarī mudrā tasmiñchūnye nirañjane||53||
(That) cavity (suṣiram), which generates (janakam) Knowledge (jñāna), is connected (samanvitam) with five (pañca) subtle channels (srotaḥ). Khecarīmudrā (khecarī mudrā) remains (tiṣṭhate) in that (tasmin) immaculate (nirañjane) Void (śūnye)||53||
एकं सृष्टिमयं बीजमेका मुद्रा च खेचरी।
एको देवो निरालम्ब एकावस्था मनोन्मनी॥५४॥
Ekaṁ sṛṣṭimayaṁ bījamekā mudrā ca khecarī|
Eko devo nirālamba ekāvasthā manonmanī||54||
(There is only) one (ekam) seed (bījam) whose nature is Creation (sṛṣṭi-mayam)1 and (ca) one (ekā) Seal (mudrā) (called) Khecarī (khecarī). (There is only) one (ekaḥ) god (devaḥ) who is with no support (nirālambaḥ) (and) one (ekā) state (avasthā) (known as) Manonmanī (manonmanī)2||54||
1 According to the Brahmānanda's commentary, i.e. Jyotsnā, that seed is the sacred sound Om̐: "Sṛṣṭimayaṁ sṛṣṭirūpaṁ praṇavākhyaṁ bījamekaṁ mukhyam|", i.e. "(There is only) one (ekam) main (mukhyam) seed (bījam) whose nature (mayam) (or) form (rūpam) is Creation (sṛṣṭi... sṛṣṭi), (and) its name (ākhyam) (is) Praṇava (praṇava)." Praṇava is Om̐ in this context (read Meditation 6 for more information).
2 This word literally means "mind with no mind". It is the state of consciousness where the ordinary mind has been stopped and the Cosmic Mind emerges.
बद्धो येन सुषुम्नायां प्राणस्तूड्डीयते यतः।
तस्मादुड्डीयनाख्योऽयं योगिभिः समुदाहृतः॥५५॥
Baddho yena suṣumnāyāṁ prāṇastūḍḍīyate yataḥ|
Tasmāduḍḍīyanākhyo'yaṁ yogibhiḥ samudāhṛtaḥ||55||
And now (atha) Uḍḍīyānabandha --the Flying Lock-- (uḍḍīyāna-bandhaḥ):
Therefore (tasmāt), this (Lock) (ayam) is called (ākhyaḥ... samudāhṛtaḥ) by the Yogī-s (yogibhiḥ) Uḍḍīyāna --or also, Uḍḍīyana-- (uḍḍīyana)1 because (yatas) by means of it (yena) the vital energy (prāṇaḥ) is locked --i.e. confined-- (baddhaḥ) in Suṣumnā (suṣumnāyām) (and then that vital energy) flies up --i.e. it rises-- (tu uḍḍīyate) (through her --i.e. through Suṣumnā--)||55||
1 The terms uḍḍīyāna, uḍḍīyana, uḍḍiyāna and uḍyāna mean the same thing, viz. "flying". Thus, all of them can be used to designate this special kind of Bandha or Lock. Anyway, the first term is, in general, more commonly seen. Remember this when you read the next stanzas or you will start thinking that there are some typos there, hehe.
उड्डीनं कुरुते यस्मादविश्रान्तं महाखगः।
उड्डीयानं तदेव स्यात्तत्र बन्धोऽभिधीयते॥५६॥
Uḍḍīnaṁ kurute yasmādaviśrāntaṁ mahākhagaḥ|
Uḍḍīyānaṁ tadeva syāttatra bandho'bhidhīyate||56||
By this (technique) (yasmāt) the great (mahā) bird (khagaḥ) --i.e. the vital energy or Prāṇa-- flies upward (uḍḍīnam kurute) incessantly (aviśrāntam) (in Suṣumnā)1. That (tad eva) is (syāt) Uḍḍīyāna (uḍḍīyānam). Therefore (tatra), (Uḍḍīyāna) is to be known as (abhidhīyate) a Bandha or Lock (bandhaḥ) --i.e. Uḍḍīyāna is really Uḍḍīyānabandha because of what has been specified previously--||56||
1 This is stated in Jyotsnā: Suṣumnāyāmityadhyāhāryam| i.e. "In Suṣumnā" (suṣumṇāyām iti), (the stanza) is to be supplied (with this) (adhyāhāryam) (to complete the sense).
Note that the words Suṣumnā and Suṣumnā are two ways to designate the same thing, viz. the main subtle channel. I always prefer to use the latter because it is most commonly seen, but in Jyotsnā the former is usual.
उदरे पश्चिमं तानं नाभेरूर्ध्वं च कारयेत्।
उड्डीयानो ह्यसौ बन्धो मृत्युमातङ्गकेसरी॥५७॥
Udare paścimaṁ tānaṁ nābherūrdhvaṁ ca kārayet|
Uḍḍīyāno hyasau bandho mṛtyumātaṅgakesarī||57||
In (his) abdomen (udare), above (ūrdhvam) and (below) (ca) the navel (nābheḥ)1, (the Yogī) should perform (kārayet) a drawing back (paścimam tānam). That (asau) Uḍḍīyānabandha (uḍḍīyānaḥ... bandhaḥ) (is) doubtless (hi) a lion (kesarī) to the elephant (mātaṅga) (called) death (mṛtyu)||57||
1 This is explained in depth by Jyotsnā: "Udare tunde nābherūrdhvaṁ cakārādadha uparibhāge'dhobhāge ca...", i.e. "In udara (udare) (or) abdomen (tunde), above (ūrdhvam) (and) below (adhas) —(the latter is denoted) by the particle (kārāt) ca (in the stanza) (ca)— the navel (nābheḥ), (that is,) in the higher (upari) and (ca) lower (adhas) region(s) (bhāge... bhāge) (of such a navel)...". Note that this interpretation is corroborated by the stanza 59 later.
उड्डीयानं तु सहजं गुरुणा कथितं सदा।
अभ्यसेत्सततं यस्तु वृद्धोऽपि तरुणायते॥५८॥
Uḍḍīyānaṁ tu sahajaṁ guruṇā kathitaṁ sadā|
Abhyasetsatataṁ yastu vṛddho'pi taruṇāyate||58||
Uḍḍīyānabandha (uḍḍīyānaṁ) (is) indeed (tu) always (sadā) natural (sahajam) (when) it is described --i.e. taught-- (kathitam) by a Guru (guruṇā). Even (api) an old person (vṛddhaḥ) who (yaḥ tu) practices (abhyaset) constantly (satatam) would become young (taruṇāyate)||58||
नाभेरूर्ध्वमधश्चापि तानं कुर्यात्प्रयत्नतः।
षण्मासमभ्यसेन्मृत्युं जयत्येव न संशयः॥५९॥
Nābherūrdhvamadhaścāpi tānaṁ kuryātprayatnataḥ|
Ṣaṇmāsamabhyasenmṛtyuṁ jayatyeva na saṁśayaḥ||59||
(Such a Yogī) should perform (kuryāt), with special effort (prayatnataḥ), a drawing (back) (tānam) (both) above (ūrdhvam) and (ca api) below (adhas) the navel (nābheḥ). There is no doubt (na saṁśayaḥ) (that) he conquers (jayati eva) death (mṛtyum) (if he) practices (abhyaset) (Uḍḍīyānabandha) for six (ṣaṭ) months (māsam)||59||
सर्वेषामेव बन्धानामुत्तमो ह्युड्डियानकः।
उड्डियाने दृढे बन्धे मुक्तिः स्वाभाविकी भवेत्॥६०॥
Sarveṣāmeva bandhānāmuttamo hyuḍḍiyānakaḥ|
Uḍḍiyāne dṛḍhe bandhe muktiḥ svābhāvikī bhavet||60||
Since (hi) Uḍḍiyānaka --i.e. Uḍḍīyānabandha-- (uḍḍiyānakaḥ)1 (is) the best (uttamaḥ) among all (sarveṣām eva) the Locks (bandhānām), when Uḍḍīyānabandha becomes firm --viz. when it is mastered-- (uḍḍiyāne dṛḍhe bandhe), spontaneous (svābhāvikī)2 Liberation (muktiḥ) occurs (bhavet)||60||
1 Brahmānanda explains in his Jyotsnā the following: "Svārthe kapratyayaḥ|", i.e. "The affix (pratyayaḥ) ka (ka) keeps the original meaning (sva-arthe) --i.e. uḍḍiyānaka and uḍḍiyāna are synonymous--". As I explained in the note 1 under the stanza 55, the words uḍḍīyāna, uḍḍīyana, uḍḍiyāna and uḍyāna mean the same thing. Therefore, the author uses the word Uḍḍiyānaka to designate Uḍḍīyānabandha.
2 Jyotsnā specifies even more the meaning of this term: "... svābhāvikī svabhāvasiddhaiva muktirbhavet|", i.e. "... spontaneous (svābhāvikī) —i.e. natural (sva-bhāva-siddhā eva)— Liberation (muktiḥ) occurs (bhavet)".
पार्ष्णिभागेन सम्पीड्य योनिमाकुञ्चयेद्गुदम्।
Pārṣṇibhāgena sampīḍya yonimākuñcayedgudam|
And now (atha) Mūlabandha --the Root Lock-- (mūla-bandhaḥ):
While pressing (sampīḍya) the vagina (yonim) with the area (bhāgena) of the heel (pārṣṇi), (the Yoginī) should contract (ākuñcayet) the rectum (gudam)1, (thus) dragging (ākṛṣya) apāna (apānam) upward (ūrdhvam). (This is) called (abhidhīyate) Mūlabandha (mūla-bandhaḥ)||61||
1 In Jyotsnā it is stated that: "... gudaṁ pāyumākuñcayet|", i.e. "(She) should contract (ākuñcayet) (her) guda (gudam) (or) anus (pāyum)". This literal description is NOT Mūlabandha but Aśvinīmudrā. In Mūlabandha, you contract your vagina/perineum and not the anus or rectum. So, there is a contradiction here apparently. Anyway, I will try to workaround it: Through a note under the stanza 63 (coming next) you will learn that the author of Jyotsnā identifies "guda" with "vāyu" (generally interpreted as "air" or "vital air"). However, vāyu, according to Jyotsnā (read note 2 under the stanza 20), also means "vagina/perineum". Therefore, contracting guda is also contracting vāyu... and consequently "contracting vagina/perineum". This is my explanation of such an apparent contradiction. And my viewpoint is reinforced by Jyotsnā in the next stanza (read the note). Maybe I am right, maybe I am not right, anyway I do my best. You know, the scriptures in Sanskrit are generally old and some typos or something might occur over the centuries, as they are copied over and over again. That is why it is no surprise to find several different versions of the same scripture now and then.
अधोगतिमपानं वा ऊर्ध्वगं कुरुते बलात्।
आकुञ्चनेन तं प्राहुर्मूलबन्धं हि योगिनः॥६२॥
Adhogatimapānaṁ vā ūrdhvagaṁ kurute balāt|
Ākuñcanena taṁ prāhurmūlabandhaṁ hi yoginaḥ||62||
(This Yoginī) raises (ūrdhva-gam kurute) the downward (adhas) moving (gatim) apāna (apānam) indeed (vai) by contracting (Mūlādhāra) (ākuñcanena) forcibly (balāt)1. Yogī-s (yoginaḥ) consider (prāhuḥ) that (Lock) (tam) as Mūlabandha (mūla-bandham hi)||62||
1 Jyotsnā says the following: "... ākuñcanena mūlādhārasya saṅkocanena balāddhaṭhād...", i.e. "... by contracting (ākuñcanena), viz. through a contraction (saṅkocanena) of Mūlādhāracakra (mūlādhārasya) forcibly (balāt), (that is,) by force (haṭhāt)...". That Cakra (i.e. Mūlādhāra) has a close connection with vagina/perineum. Thus, despite the author specified in the previous stanza that one should contract the rectum or anus, here he is indicating that the contraction is related to Mūlādhāracakra itself. This proves that, at least partially, Mūlabandha is not a contraction of the rectum or anus (this would be Aśvinīmudrā) but a contraction of vagina/perineum.
गुदं पार्ष्ण्या तु सम्पीड्य वायुमाकुञ्चयेद्बलात्।
वारं वारं यथा चोर्ध्वं समायाति समीरणः॥६३॥
Gudaṁ pārṣṇyā tu sampīḍya vāyumākuñcayedbalāt|
Vāraṁ vāraṁ yathā cordhvaṁ samāyāti samīraṇaḥ||63||
After pressing (tu sampīḍya) (her) rectum (gudam) with the heel (pārṣṇyā), (the Yoginī) should contract (ākuñcayet) vāyu (vāyum)1 by force (balāt), over and over again (vāram vāram), so that (yathā ca) the vital air (samīraṇaḥ) goes (samāyāti) upward (ūrdhvam)||63||
1 Jyotsnā states that: "... gudaṁ vāyuṁ saṁpīḍya...", i.e. "... after pressing (saṁpīḍya) (her) rectum (gudam) (or) vāyu (vāyum)...". Here Brahmānanda, the Jyotsnā's author identifies guda (rectum) with vāyu. The latter means "vital air" as well as "vagina/perineum" (read note 2 under the stanza 20). As I stated in my note 1 under the stanza 61, Mūlabandha is a contraction of the vagina/perineum and not a contraction of the rectum as it is declared "literally" in stanza 61 by Svātmārāma (the Haṭhayogapradīpikā's author). Now, Jyotsnā "apparently" clarifies the things a little more when it identifies guda with vāyu. But the commentary has another important statement:
"... vāyumapānamākuñcayedgudasyākuñcanenākarṣayet|" i.e. "... (she) should contract (ākuñcayet) vāyu (vāyum) (or) apāna (apānam), viz. (she) should drag (it) (ākarṣayet) by a contraction (ākuñcanena) of the guda --lit.rectum-- (gudasya)".
That is why guda (lit. rectum) was identified with vāyu previously. But now the word vāyu is also used in the sense of apāna or vital energy moving downward. All in all, Jyotsnā has used the same word vāyu in two ways in this stanza: guda and apāna. OK, I think I did my best to prove that Mūlabandha is not a contraction of the rectum but a contraction of vagina/perineum, i.e. vāyu.
प्राणापानौ नादबिन्दू मूलबन्धेन चैकताम्।
गत्वा योगस्य संसिद्धिं यच्छतो नात्र संशयः॥६४॥
Prāṇāpānau nādabindū mūlabandhena caikatām|
Gatvā yogasya saṁsiddhiṁ yacchato nātra saṁśayaḥ||64||
(Having) become one (ekatām gatvā) prāṇa and apāna (prāṇa-apānau) as well as (ca) Nāda and Bindu (nāda-bindū) through Mūlabandha (mūla-bandhena), they confer (the practitioner) (yacchataḥ) full perfection (saṁsiddhim) in Yoga (yogasya). There is no (na) doubt (saṁśayaḥ) about this (atra)1||64||
1 This subject is extremely complex and esoteric and I cannot explain it to you in full detail here. Anyway, out of sheer compassion of the Supreme Lord, I will translate the entire commentary on this stanza by Brahmānanda in his Jyotsnā. Hopefully, it will shed some light on this abstruse topic:
Atha mūlabandhaguṇānāha - Prāṇāpānāviti| Prāṇaścāpānaśca prāṇāpānāvūrdhvādhogatī vāyū| Nādo'nāhatadhvaniḥ binduranusvārastau mūlabandhenaikatāṁ gatvaikībhūya yogasya saṁsiddhiḥ samyak siddhistāṁ yogasiddhiṁ yacchato dattaḥ| Abhyāsina iti śeṣaḥ| Atrāsminnarthe saṁśayo na sandeho nāstītyarthaḥ| Ayaṁ bhāvaḥ - Mūlabandhe kṛte'pānaḥ prāṇena sahaikībhūya suṣumṇāyāṁ praviśati| Tato nādābhivyaktirbhavati| Tato nādena saha prāṇāpānau hṛdayopari gatvā nādasya bindunā sahaikyaṁ bindunādhāya mūrdhni gacchataḥ| Tato yogasiddhiḥ||64||
And now (atha) (the author of this stanza, viz. Svātmārāma,) stated (āha) the attributes (guṇān) of Mūlabandha (mūlabandha). (He said in the beginning:) "Prāṇāpānau" (prāṇāpānau iti). (The compound: "Prāṇāpānau" means) prāṇa (prāṇaḥ) and (ca.. ca) apāna (apānaḥ), viz. the two vital airs (vāyū) flowing (gatī) upward (ūrdhva) (and) downward (adhas) (respectively).
Nāda (nādaḥ) (is) the unstruck (anāhata) sound (dhvaniḥ) --a sound not produced by beating--, (while) Bindu (binduḥ) (is) Anusvāra --lit. "aftersound"; anyway it is no sound in this context but a dot full of Supreme Conciousness-- (anusvāraḥ). Those two --Nāda and Bindu-- (tau), having become one (ekatāṁ gatvā), i.e. having attained unity (ekī-bhūya) through Mūlabandha (mūlabandhena), confer (yacchataḥ) (or) give (dattaḥ) that (tām) siddhi --perfection-- (siddhim) in Yoga (yoga), (which is really) "saṁsiddhi" (saṁsiddhiḥ) (or) complete (samyak) perfection (siddhiḥ) in Yoga (yogasya). (The term) "abhyāsinaḥ" --viz. to the practitioner-- (abhyāsinaḥ) is to be supplied (iti śeṣaḥ) (to the stanza to complete the sense). About this (atra), i.e. as regards this (asmin) matter (arthe), there is no (na... na asti) saṁśaya (saṁśayaḥ) (or) doubt (sandehaḥ). Such is the meaning (iti arthaḥ).
(And in respect of the entire process described in the stanza,) this (ayam) (is) the purport (bhāvaḥ):
Once Mūlabandha has been performed (mūlabandhe kṛte), apāna (apānaḥ), after becoming one (ekī-bhūya) with prāṇa (prāṇena saha), enters (praviśati) Suṣumnā --also written: "Suṣumnā"-- (suṣumṇāyām). After that (tatas), manifestation (abhivyaktiḥ) of Nāda (nāda) occurs (bhavati). Afterward (tatas), having gone (gatvā) prāṇa and apāna (prāṇa-apānau) together with Nāda (nādena saha) above (upari) the heart (hṛdaya) --i.e. they move in Suṣumnā beyond (higher) the sphere of Anāhatacakra--, (and) having produced (ādhāya) the union (aikyam) of Nāda (nādasya) with Bindu (bindunā saha) through Bindu (bindunā), (prāṇa and apāna) go (gacchataḥ) to the head --i.e. to Binduvisarga-- (mūrdhni). After that (tatas), (there is) perfection (siddhiḥ) in Yoga (yoga)||64||.
Bindu is "generally" connected with Śakti (divine Power of the Lord) and Nāda with Śiva (the Lord). I said "generally" because the subject matter is very complex and in some scriptures, Bindu is also identified with Śiva and even with the mixture of Śiva and Śakti. Anyway, to simplify the things for you here, I recommend you try to understand the union of Nāda and Bindu as that of Śiva and Śakti. Once this union has been effected by Śakti Herself (hence it was said above "through Bindu" by the author of Jyotsnā), both prāṇa and apāna go to Binduvisarga --the center from which the Nectar flows--. After that, perfection in Yoga ensues to the Yogī or Yoginī. As I stated before, this topic is extremely esoteric and can be only fully understood by the great beings, viz. by the ones who have had direct experience of these subtle processes. Still, this knowledge will help you have a better idea of what is occurring or will occur inside you if you are looking for perfection in Yoga. If you need more information, read Meditation 6.
अपानप्राणयोरैक्यं क्षयो मूत्रपुरीषयोः।
युवा भवति वृद्धोऽपि सततं मूलबन्धनात्॥६५॥
Apānaprāṇayoraikyaṁ kṣayo mūtrapurīṣayoḥ|
Yuvā bhavati vṛddho'pi satataṁ mūlabandhanāt||65||
By (performing) Mūlabandha (mūla-bandhanāt) constantly (satatam), (there is) unity (aikyam) of apāna and prāṇa (apāna-prāṇayoḥ), decrease (kṣayaḥ) of urine and feces (mūtra-purīṣayoḥ), (and) even (api) someone who is old (vṛddhaḥ) becomes (bhavati) young (yuvā)||65||
अपान ऊर्ध्वगे जाते प्रयाते वह्निमण्डलम्।
तदानलशिखा दीर्घा जायते वायुनाहता॥६६॥
Apāna ūrdhvage jāte prayāte vahnimaṇḍalam|
Tadānalaśikhā dīrghā jāyate vāyunāhatā||66||
When apāna goes upward (through Mūlabandha) (apāne ūrdhvage jāte), it moves (prayāte) toward the circle (maṇḍalam) of the fire (vahni) --in Maṇipūracakra--, then (tadā), by getting in contact --lit. beaten-- (āhatā) with (that) vital air --viz. apāna-- (vāyunā), a long (dīrghā) flame (śikhā) of fire (anala) arises (jāyate)||66||
ततो यातो वह्न्यपानौ प्राणमुष्णस्वरूपकम्।
तेनात्यन्तप्रदीप्तस्तु ज्वलनो देहजस्तथा॥६७॥
Tato yāto vahnyapānau prāṇamuṣṇasvarūpakam|
Tenātyantapradīptastu jvalano dehajastathā||67||
After that (tatas), fire (in Maṇipūracakra) and apāna (vahni-apānau) meet with --lit. go toward-- (yātaḥ) prāṇa (prāṇam), whose nature (sva-rūpakam) is hot (uṣṇa), (and) as a result (tena) the fire (jvalanaḥ) generated (jaḥ) in the body (deha) (is) stimulated and intensified (pradīptaḥ tu) greatly (atyanta... tathā)1||67||
1 Jyotsnā states that "tathā" is an expletive (generally adding emphasis to a sentence): Tatheti pādapūraṇe|, i.e. "Tathā" (tathā iti), (is) an expletive (pādapūraṇe).
तेन कुण्डलिनी सुप्ता सन्तप्ता सम्प्रबुध्यते।
दण्डाहता भुजङ्गीव निश्वस्य ऋजुतां व्रजेत्॥६८॥
Tena kuṇḍalinī suptā santaptā samprabudhyate|
Daṇḍāhatā bhujaṅgīva niśvasya ṛjutāṁ vrajet||68||
Through that (intensification of the fire in the body) (tena), the sleeping (suptā) Kuṇḍalinī (kuṇḍalinī) (is) extremely heated (santaptā), (and thereby) She is awakened (samprabudhyate) just as (iva) a snake (bhujaṅgī) straightens (ṛjutām vrajet) hissing (niśvasya) (when) beaten (āhatā) with a stick (daṇḍa)||68||
बिलं प्रविष्टेव ततो ब्रह्मनाड्यन्तरं व्रजेत्।
तस्मान्नित्यं मूलबन्धः कर्तव्यो योगिभिः सदा॥६९॥
Bilaṁ praviṣṭeva tato brahmanāḍyantaraṁ vrajet|
Tasmānnityaṁ mūlabandhaḥ kartavyo yogibhiḥ sadā||69||
After that --i.e. after Kuṇḍalinī straightens itself-- (tatas), just as (iva) (a serpent) enters (praviṣṭā) a cave (bilam), (Kuṇḍalinī goes) into (antaram) Brahmanāḍī (brahma-nāḍī)1. Therefore (tasmāt), Mūlabandha (mūla-bandhaḥ) must be always performed (nityam... kartavyaḥ) by the Yogī-s (yogibhiḥ), at every moment (sadā)2||69||
1 The main subtle channel is Suṣumnā. She is composed of three layers: (1) Tāmasikāsuṣumnā (red) on the outside, (2) Vajra or Vajriṇī (golden) in the middle, and (3) Brahmanāḍī (white) is the innermost layer. The last layer is sometimes called Suṣumnā too, which surely makes many people confused. But this explanation will dissipate that kind of doubts, I hope.
2 Brahmānanda explains the meanings of "nityam" and "sadā" (synonymous) in his Jyotsnā: "... nityaṁ pratidinaṁ sadā sarvasminkāle...", i.e. "... nityam (nityam) (means) every day (prati-dinam) (and) sadā (sadā) (means) at every (sarvasmin) moment (kāle)...".
कण्ठमाकुञ्च्य हृदये स्थापयेच्चिबुकं दृढम्।
बन्धो जालन्धराख्योऽयं जरामृत्युविनाशकः॥७०॥
Kaṇṭhamākuñcya hṛdaye sthāpayeccibukaṁ dṛḍham|
Bandho jālandharākhyo'yaṁ jarāmṛtyuvināśakaḥ||70||
And now (atha) Jālandharabandha --the Water-bearing Lock-- (jālandhara-bandhaḥ):
After contracting (ākuñcya) the throat (kaṇṭham), (the Yogī) should place (sthāpayet) (his) chin (cibukam) on the heart (hṛdaye)1 firmly (dṛḍham). This (ayam) Lock (bandhaḥ) is called (ākhyaḥ) Jālandhara (jālandhara). It destroys (vināśakaḥ) old age (jarā) (and) death (mṛtyu)||70||
1 Jyotsnā specifies this point: "... hṛdaye vakṣaḥsamīpe caturaṅgulāntaritapradeśe...", i.e. "... on the heart (hṛdaye), viz. on the region (pradeśe) (located) within (antarita) four (catur) fingers (aṅgula) of (samīpe) the chest (vakṣas)...". In short, "on the collarbone".
Since (hi) it catches --i.e. it holds captive-- (badhnāti) the Nectar (jalam) of heaven (nabhas)1 that descends (adhas-gāmi) from the network (jālam) of subtle channels --i.e. nāḍī-s-- (sirā)2, for that reason (tatas) Jālandharabandha (jālandharaḥ bandhaḥ) annihilates (nāśanaḥ) the multitude (ogha) of pains (duḥkha) of the throat (kaṇṭha)||71||
1 Jyotsnā explains this: "... nabhasaḥ kapālakuharasya jalamamṛtam...", i.e. "... jala (jalam) (or) Nectar (amṛtam) of heaven (nabhasaḥ), viz. of the cranium's (kapāla) cavity (kuharasya)...". In other words, heaven is Binduvisarga.
2 Jyotsnā dissipates all doubts again: "... sirāṇāṁ nāḍīnāṁ jālaṁ samudāyaṁ...", i.e. "... the network (jālam) (or) mass (samudāyam) of sirā-s (sirāṇām) (or) subtle channels (nāḍīnām)...".
जालन्धरे कृते बन्धे कण्ठसङ्कोचलक्षणे।
न पीयूषं पतत्यग्नौ न च वायुः प्रकुप्यति॥७२॥
Jālandhare kṛte bandhe kaṇṭhasaṅkocalakṣaṇe|
Na pīyūṣaṁ patatyagnau na ca vāyuḥ prakupyati||72||
When Jālandharabandha has been performed (jālandhare kṛte bandhe), which is characterized (lakṣaṇe) by a contraction (saṅkoca) of the throat (kaṇṭha), the Nectar (pīyūṣam) does not (na) fall (patati) into the (gastric) fire (agnau)1 and (ca) the vital air (vāyuḥ) is not (na) agitated (prakupyate)||72||
1 Jyotsnā specifies the kind of fire the author is mentioning: "... jaṭhare'nale...", i.e. "... into the gastric (jaṭhare) fire (anale)...".
कण्ठसङ्कोचनेनैव द्वे नाड्यौ स्तम्भयेद्दृढम्।
मध्यचक्रमिदं ज्ञेयं षोडशाधारबन्धनम्॥७३॥
Kaṇṭhasaṅkocanenaiva dve nāḍyau stambhayeddṛḍham|
Madhyacakramidaṁ jñeyaṁ ṣoḍaśādhārabandhanam||73||
By means of the contraction (saṅkocanena eva) of the throat (kaṇṭha), (the Yogī) paralyzes (stambhayet) firmly (dṛḍham) the two (dve) subtle channels --Iḍā and Piṅgalā-- (nāḍyau)1. This (idam) which is known (jñeyam) as the middle (madhya) Cakra (cakram) locks (bandhanam) the sixteen (ṣoḍaśa) supports (ādhāra)2||73||
1 Jyotsnā clarifies this point: "... dve nāḍyāviḍāpiṅgale...", i.e. "... the two (dve) subtle channels (nāḍyau), viz. Iḍā and Piṅgalā (iḍāpiṅgale)...".
2 This subject is obviously complex (how surprising!, hehe), and it is not only a matter of saying, "oh yes, the middle Cakra is Viśuddha (also called Viśuddhi) and the 16 supports are its 16 petals"... no, it is not "that" simple. Listen up, because Jyotsnā will give a precise explanation about this mystery. Again, this translation is nothing else but the compassion of the Lord:
Idaṁ kaṇṭhasthāne sthitaṁ viśuddhyākhyaṁ cakraṁ madhyacakraṁ madhyamaṁ cakraṁ jñeyam| Kīdṛśaṁ ṣoḍaśādhārabandhanaṁ ṣoḍaśasaṅkhyākā ya ādhārā aṅguṣṭhādhārādibrahmarandhrāntāsteṣāṁ bandhanaṁ bandhanakārakam| Aṅguṣṭhagulphajānūrusīvanīliṅganābhayaḥ| Hṛdgrīvā kaṇṭhadeśaśca lambikā nāsikā tathā| Bhrūmadhyaṁ ca lalāṭaṁ ca mūrdhā ca brahmarandhrakam| Ete hi ṣoḍaśādhārāḥ kathitā yogipuṅgavaiḥ| Teṣvādhāreṣu dhāraṇāyāḥ phalaviśeṣastu gorakṣasiddhāntādavagantavyaḥ||73||
This (idam) Cakra (cakram) called (ākhyam) Viśuddhi --or also Viśuddha-- (viśuddhi), which is located (sthitam) in the region (sthāne) of the throat (kaṇṭha), is (also) known (jñeyam) as Madhyacakra (madhya-cakram) (or) the middle (madhyamam) Cakra (cakram). What (is this Cakra) like (kīdṛśam) (after performing Jālandharabandha)? (The expression) "ṣoḍaśādhārabandhanam" (in the stanza) (ṣoḍaśa-ādhāra-bandhanam) (means) "(This Cakra) locks (bandhanam), viz. it causes (kārakam) a lock (bandhana) of those (teṣām) ādhāra-s or supports (ādhārāḥ) that (ye) amount to (saṅkhyākāḥ) sixteen (ṣoḍaśa), beginning with (ādi) the support (ādhāra) (called right) great toe (aṅguṣṭha) (and) ending in (antāḥ) Brahmarandhra (brahma-randhra).
(1) (Right) great toe (aṅguṣṭha), (2) ankles (gulpha), (3) knees (jānu), (4) thighs (ūru), (5) frenum of the prepuce (sīvanī), (6) phallus (liṅga), (7) navel --nābhi-- (nābhayaḥ); (8) heart (hṛd), (9) the back part of the neck (grīvā) and (ca) (10) the region (deśaḥ) of the throat (kaṇṭha), as well as (tathā) (11) soft palate (lambikā), (and) (12) nose (nāsikā); (along with) (13) the space between the eyebrows (bhrūmadhyam), (14) forehead (lalāṭam), (15) head (mūrdhā) and (ca... ca... ca...) (16) Brahmarandhra --the hole of Brahmā, in the crown of the head-- (brahmarandhrakam). These (ete) (are) indeed (hi) the sixteen (ṣoḍaśa) supports (ādhārāḥ) mentioned (kathitāḥ) by the most eminent (puṅgavaiḥ) among the Yogī-s (yogi). However (tu), the peculiar difference (viśeṣaḥ) in the fruits (phala) (obtained) from the dhāraṇā-s or concentrations (dhāraṇāyāḥ) on those (teṣu) supports (ādhāreṣu) must be known and understood (avagantavyaḥ) by Gorakṣasiddhānta (gorakṣa-siddhāntāt)||73||.
By Gorakṣasiddhānta, the Jyotsnā's author is very probably referring to Gorakṣasiddhāntasaṅgraha, a major work by the sage Gorakṣa (one of the two sages --the other was Matsyendra-- who compiled the Haṭhayoga science from the Tantra-s). Anyway, you can also pick some clues about those fruits in his work known as Siddhasiddhāntapaddhati.
Therefore, there is no doubt that the sixteen petals of Viśuddhicakra are related to the sixteen ādhāra-s or supports, but the author of Haṭhayogapradīpikā is actually stating that Viśuddhicakra locks the 16 supports once Jālandharabandha has been performed. The hidden purport of this lock of the ādhāra-s has to do with developing specific powers associated with those very supports. In turn, the especial difference between the results or fruits to be obtained by fixing one's mind on each of such ādhāra-s must be known and understood from Gorakṣasiddhānta (read the previous paragraph) according to Brahmānanda (the author of Jyotsnā).
मूलस्थानं समाकुञ्च्य उड्डियानं तु कारयेत्।
इडां च पिङ्गलां बद्ध्वा वाहयेत्पश्चिमे पथि॥७४॥
Mūlasthānaṁ samākuñcya uḍḍiyānaṁ tu kārayet|
Iḍāṁ ca piṅgalāṁ baddhvā vāhayetpaścime pathi||74||
After contracting completely (samākuñcya) the root-place --i.e. vagina/perineum-- (mūla-sthānam)1, (the Yogī) should perform (tu kārayet) Uḍḍiyānabandha (uḍḍiyānaṁ). (Then,) by locking (baddhvā) Iḍā (iḍāṁ) and (ca) Piṅgalā (piṅgalāṁ)2, he should make (the vital energy) flow (vāhayet) in the rear (paścime) passage (pathi)3||74||
1 In other words, "after performing Mūlabandha".
2 This indicates Jālandharabandha, because locking Iḍā and Piṅgalā is the same thing as paralyzing them. Read the previous stanza for understanding my words in a better way.
3 This is explained in Jyotsnā: "... Paścime pathi suṣumṇāmārge vāhayedgamayetprāṇamiti śeṣaḥ||74||", i.e. "... He should make the vital energy flow (vāhayet... prāṇam) (or) cause (it) to go (gamayet) in the rear (paścime) passage (pathi), viz. in the path (mārge) (called) Suṣumnā (suṣumṇā). (So, the term) vital air (prāṇam) is to be supplied (iti śeṣaḥ) (to the stanza to complete the sense)||74||".
This group of three Locks, when performed together, is known as Mahābandha or the Great Lock.
अनेनैव विधानेन प्रयाति पवनो लयम्।
ततो न जायते मृत्युर्जरारोगादिकं तथा॥७५॥
Anenaiva vidhānena prayāti pavano layam|
Tato na jāyate mṛtyurjarārogādikaṁ tathā||75||
Through this (anena eva) method (vidhānena), the vital air (pavanaḥ) becomes firm and still (prayāti... layam). Therefore (tatas), death (mṛtyuḥ) as well as (tathā) old age (jarā), disease (roga), etc. (ādikam) do not (na) arise (jāyate)||75||
बन्धत्रयमिदं श्रेष्ठं महासिद्धैश्च सेवितम्।
सर्वेषां हठतन्त्राणां साधनं योगिनो विदुः॥७६॥
Bandhatrayamidaṁ śreṣṭhaṁ mahāsiddhaiśca sevitam|
Sarveṣāṁ haṭhatantrāṇāṁ sādhanaṁ yogino viduḥ||76||
This (idam) group of three (trayam) Locks (bandha) (is) the best (śreṣṭham). (It is) followed (sevitam) by the great perfected beings (mahā-siddhaiḥ) and (other sages) (ca). Among all (sarveṣāṁ) means (tantrāṇām) to be found in Haṭhayoga (haṭha), the Yogī-s (yoginaḥ) consider (viduḥ) (this group of three Locks) as effective (in producing Perfection) (sādhanam)1||76||
1 The first line might have been translated in this way: "This group of three Locks is the best and it is followed by the great perfected beings". The particle "ca" there might simply mean "and". Anyway, I translated it as "and (other sages)" because I am clinging to the interpretation given in Jyotsnā by Brahmānanda. In fact, my entire translation of this stanza clings to such an interpretation. Hence, now I will translate the entire commentary in Jyotsnā for you to fully understand why I translated the stanza in that way:
Bandhatrayamiti| Idaṁ pūrvoktaṁ bandhatrayaṁ śreṣṭhaṁ ṣoḍaśādhārabandhe'tipraśāstaṁ mahāsiddhairmatsyendrādibhiścakārādvasiṣṭhādimunibhiḥ sevitaṁ sarveṣāṁ haṭhatantrāṇāṁ haṭhopāyānāṁ sādhanaṁ siddhijanakaṁ yogino gorakṣādyā vidurjānanti||76||
(Svātmārāma said in the beginning of the stanza) "Bandhatrayam" (bandha-trayam iti). This (idam) aforesaid (pūrva-uktaṁ) group of three (trayam) Locks (bandha) (is) the best (śreṣṭham), (in the sense that it is) extremely good (atipraśāstam) at locking (bandhe) the sixteen (ṣoḍaśa) supports (ādhāra). (This group is) followed (sevitam) by great (mahā) perfected beings (siddhaiḥ) (such as) Matsyendra (matsyendra), etc. (ādibhiḥ). By the particle (kārāt) "ca" (ca), (the implication is that the group of three Locks is also followed) by sages (munibhiḥ) (such as) Vasiṣṭha (vasiṣṭha), etc. (ādi). Among all (sarveṣām) tántra-s (tantrāṇām) (or) means (upāyānām) to be found in Haṭhayoga (haṭha... haṭha), the Yogī-s (yoginaḥ) (such as) Gorakṣa (gorakṣa), etc. (ādyāḥ) consider (viduḥ) (or) know (jānanti) (this group of three Locks) to be effective (sādhanam). (In other words, they consider it as a means) producing (janakam) Perfection (siddhi)||76||.
यत्किञ्चित्स्रवते चन्द्रादमृतं दिव्यरूपिणः।
तत्सर्वं ग्रसते सूर्यस्तेन पिण्डो जरायुतः॥७७॥
Yatkiñcitsravate candrādamṛtaṁ divyarūpiṇaḥ|
Tatsarvaṁ grasate sūryastena piṇḍo jarāyutaḥ||77||
Whatever (yad kiñcid) Nectar (amṛtam) flowing (sravate) from the divine (divya) moon (candrāt) --i.e. Binduvisarga--, the sun (sūryaḥ)1 consumes (grasate) all (sarvam) that (Nectar) (tad)2. Because of that (tena), the body (piṇḍaḥ) is endowed (āyutaḥ) with old age (jarā)3||77||
1 Jyotsnā declares the sun to be: "... sūryo nābhistho'nalātmakaḥ...", i.e. "... the sun (sūryaḥ) is the fire (anala-ātmakaḥ) situated (sthaḥ) in the navel (nābhi)...". Therefore, the sun in this context is the fire in Maṇipūracakra.
2 In his Jyotsnā, Brahmānanda quotes the teachings of Gorakṣa (also known as Gorakṣanātha) in order to explain the entire process described in the stanza:
Taduktaṁ gorakṣanāthena — Nābhideśe sthito nityaṁ bhāskaro dahanātmakaḥ| Amṛtātmā sthito nityaṁ tālumūle ca candramāḥ|| Varṣatyadhomukhaścandro grasatyūrdhvamukho raviḥ| Karaṇaṁ tacca kartavyaṁ yena pīyūṣamāpyate|| — iti|
That (tad) has been described (uktam) by (the sage) Gorakṣanātha (gorakṣa-nāthena) (too): "The burning (dahana-ātmakaḥ) sun (bhāskaraḥ) (is) always (nityam) located (sthitaḥ) in the region (deśe) of the navel (nābhi). The moon (candramāḥ), whose nature is nectarean (amṛta-ātmā), is always (nityam) situated (sthitaḥ) at the root (mūle) of the palate (tālu... ca). The turned downward (adhas-mukhaḥ) moon (candraḥ) rains down (Nectar) (varṣati), (while) the turned upward (ūrdhva-mukhaḥ) sun (raviḥ) consumes (it) (grasati). That (tad ca) means or instrument (karaṇam) by which (yena) the Nectar (pīyūṣam) is obtained --i.e. saved from being consumed by the sun-- (āpyate) must be performed (kartavyam... iti)".
Therefore, the great sage is recommending you practice the group of three Locks to prevent Nectar from being devoured by the fire of the sun in Maṇipūracakra.
3 Jyotsnā clearly states the meaning of this portion of the stanza, which might make some translators confused: "... Tena sūryakartṛkāmṛtagrasanena piṇḍo deho jarāyutaḥ jarasā yukto bhavati||77||", i.e. "... Because of that (tena) consumption (grasanena) of Nectar (amṛta) by the sun (sūrya) —the agent (that carries out that process) (kartṛka)—, piṇḍa (piṇḍaḥ) (or) body (dehaḥ) is combined (āyutaḥ) with old age (jarā), viz. it is (bhavati) endowed (yuktaḥ) with old age (jarasā)||77||".
अथ विपरीतकरणी मुद्रा।
तत्रास्ति करणं दिव्यं सूर्यस्य मुखवञ्चनम्।
गुरूपदेशतो ज्ञेयं न तु शास्त्रार्थकोटिभिः॥७८॥
Atha viparītakaraṇī mudrā|
Tatrāsti karaṇaṁ divyaṁ sūryasya mukhavañcanam|
Gurūpadeśato jñeyaṁ na tu śāstrārthakoṭibhiḥ||78||
And now (atha) Viparītakaraṇīmudrā --the Inversion-producing Seal-- (viparīta-karaṇī mudrā):
Regarding this (tatra), there is (asti) a divine (divyam) means (karaṇam) that moves (Nectar) away (vañcanam) from the mouth (mukha) of the sun (sūryasya) --from the fire in Maṇipūracakra--. (This means) is to be known (jñeyam) from the teaching (upadeśatas) of a Guru --spiritual preceptor-- (guru) and not (na tu) by millions (koṭibhiḥ) of scriptural (śāstra) precepts (artha)||78||
ऊर्ध्वनाभेरधस्तालोरूर्ध्वं भानुरधः शशी।
करणी विपरीताख्या गुरुवाक्येन लभ्यते॥७९॥
Ūrdhvanābheradhastālorūrdhvaṁ bhānuradhaḥ śaśī|
Karaṇī viparītākhyā guruvākyena labhyate||79||
When the navel (nābheḥ) is above (ūrdhva) (and) the palate (tāloḥ) is below (adhas), (then) the sun --i.e. the fire in Maṇipūracakra-- (bhānuḥ) (is) above (ūrdhvam) (and) the moon --i.e. Binduvisarga, the source from which the Nectar flows-- (śaśī) (is) below (adhas). (This Seal or Mudrā) whose name (ākhyā) (is) Viparītakaraṇī (karaṇī viparīta) is obtained (labhyate) by the Guru's (guru) word(s) (vākyena)1||79||
1 In Jyotsnā the author adds: "... nānyathā||79||", i.e. "... (and) not (na) otherwise (anyathā)||79||". All in all, the hidden purport is that this Seal must be learnt from a genuine Guru and not otherwise. If one obtains it otherwise, the Seal will be unfruitful. This is the sense.
आहारो बहुलस्तस्य सम्पाद्यः साधकस्य च॥८०॥
Āhāro bahulastasya sampādyaḥ sādhakasya ca||80||
(Viparītakaraṇīmudrā) increases (vivardhinī) the gastric (jaṭhara) fire (agni) of one practicing (her) --all Mudrā-s are feminine in gender-- (abhyāsa-yuktasya) constantly (nityam). Plenty of (bahulaḥ) of food (āhāraḥ) is to be afforded (sampādyaḥ) to that (tasya) adept (sādhakasya ca)1||80||
1 The last part of the commentary by Brahmānanda in his Jyotsnā specifies how one should interpret the second line of the stanza. He states clearly that: "... Tasya sādhakasya viparītakaraṇyabhyāsina āhāro bhojanaṁ bahulo yathecchaḥ sampādyaḥ sampādanīyaḥ| Ca pādapūraṇe||80||", i.e. "... Plenty of (bahulaḥ) food (āhāraḥ), viz. so much meal as he wishes (bhojanam... yathā-icchaḥ), is to be afforded (sampādyaḥ) (or) provided (sampādanīyaḥ) to that (tasya) adept (sādhakasya) —to the one who practices (abhyāsinaḥ) Viparītakaraṇīmudrā (viparītakaraṇī)—. (The particle) ca (in the stanza) (ca) acts as an expletive (pādapūraṇe)||80||". To understand what an expletive is, read note 2 under stanza 19.
If (yadi) there is (bhavet) little (alpa) food (āhāraḥ), (that) fire (agniḥ) burns (dahati) (the body) immediately (tatkṣaṇāt). (Therefore,) on (his) first (prathame) day (dine) (the practitioner) should stay (syāt) with the head (śirāḥ) down (adhas) and (ca) the feet (pādaḥ) up (ūrdhva)1 (only) a moment (kṣaṇam)2||81||
1 Adhaḥśirāḥ and ūrdhvapādaḥ are two Bahuvrīhi compounds --see Compounds (1)--, i.e. "the one who has his/her śiras (head) down" and "the one who has his/her pādau (two feet) up", respectively. Hence, for example, you find "śirāḥ" (the one who has his/her head) and not merely "śiraḥ" (which comes from śiras or head). Neuter nouns ending in "as" remain the same when declined in Nominative case: śiras (the head), which may also be written śiraḥ.
Anyway, masculine/feminine nouns ending in "as" protract that "a" in Nominative: "śirās" (or also "śirāḥ"). For all those reasons, the author of this scripture, having protracted "a" in "śiras" (or "śiraḥ") --i.e. in the word "head"--, is indicating that he is referring to "the one who has the head", viz. the practitioner. Oh well, I wanted to make this point clear in case someone might think that there is a typo in "śirāḥ" with that long "a", instead of merely "śiraḥ". No, there is no typo there, but only an impressive knowledge of how to form Sanskrit compounds and to decline nouns ending in "as" on the author's part, hehe. And if you did not understand anything, do not worry and just trust me.
2 The word kṣaṇa is "generally" translated as "a moment, an instant". Nevertheless, sometimes it amounts to 30 kalā-s, i.e. 4 minutes in total. And in astronomy, it is tantamount to 48 minutes. Of course, in this case the translation "one moment" is the first one to be considered, but you might also consider that measure of 4 minutes perhaps... though in my opinion it is too much for a beginner in this kind of Seal. Obviously, the measure used in astronomy is pretty excessive in this context. The exact measure of "one moment" is specified in some scriptures: one kṣaṇa amounts exactly to 0.8 seconds according to them. All in all, one kṣaṇa is a very short period of time. Well, I am clarifying this subject because a note under the next stanza will speak about two kṣaṇa-s and so on. I will explain this to you in detail in that note, do not worry.
क्षणाच्च किङ्चिदधिकमभ्यसेच्च दिने दिने।
वलितं पलितं चैव षण्मासोर्ध्वं न दृश्यते।
याममात्रं तु यो नित्यमभ्यसेत् स तु कालजित्॥८२॥
Kṣaṇācca kiṅcidadhikamabhyasecca dine dine|
Valitaṁ palitaṁ caiva ṣaṇmāsordhvaṁ na dṛśyate|
Yāmamātraṁ tu yo nityamabhyaset sa tu kālajit||82||
Starting with one moment (on the first day) (kṣaṇāt ca), (the Yogī) should practice (Viparītakaraṇīmudrā) (abhyaset ca) by adding a little more (kiñcid-adhikam) every day (dine dine)1. After (ūrdhvam) six (ṣaṭ) months (māsa), wrinkle(s) (valitam) and (ca eva) gray hair(s) (palitam) are not seen (dṛśyate) (in the body of the adept)2. However (tu), he (saḥ) who (yaḥ) practices (Viparītakaraṇīmudrā) (abhyaset) constantly (nityam) for merely (mātram) one yāma --three hours-- (yāma) (becomes) indeed (tu) a Conqueror (jit) of Time --identified with Death, in this context-- (kāla)3||82||
1 This subject is completely elucidated in Jyotsnā:
Dine dine pratidinam kṣaṇātkiñcidadhikaṁ dvikṣaṇaṁ trikṣaṇamekadinavṛddhyābhyasedabhyāsaṁ kuryāt|
(The expression) "dine dine" (in the stanza) (dine dine) (means) "every day" (prati-dinam). (The phrase) "kṣaṇāt... kiñcidadhikam" or "starting with one moment (on the first day)... by adding a little more" (kṣaṇāt... kiñcid-adhikam) (really means that) he should practice (abhyaset), i.e. he should perform (kuryāt) the practice (abhyāsam) (called Viparītakaraṇīmudrā), by increasing (the frequency) (vṛddhyā) daily (dina) by one (eka) (in this way:) two moments (on the second day) (dvi-kṣaṇam), three moments (on the third day) (tri-kṣaṇam), (and so forth)".
The term "kṣaṇa" literally means "a moment, an instant" such as I already explained in a note under the previous stanza. But in certain contexts, one kṣaṇa amounts to 4 or even 48 minutes. I think that these two measures are not be applied to the present context at all because they are excessive. The sense is that the practitioner has to start practicing this Seal just one moment on his first day, i.e. a very short period of time (one second or a few seconds... nothing else). The next day, he should double that period of time and so on. In other words, he must increase his practice gradually by one. For example, if he practiced the Seal for, say, three seconds on his first day, the next day he should practice her for six seconds, and for nine seconds on his third day, and for twelve seconds on his fourth day, etc. The frequency is to be increased in that way.
2 I need to explain several things here. First, the term "valita" generally means "wrinkled", while "vali" is "wrinkle", but in Jyotsnā the meanings of both terms, viz. "valita" and "palita" are clearly defined (the former in a different way from that one occurring in a Sanskrit dictionary). Listen up:
Valitaṁ carmasaṅkocaḥ palitaṁ keśeṣu śauklyaṁ ca...
(The word) "valita" (in the stanza) (valitam) (means) "contraction (saṅkocaḥ) of the skin (carma)" --i.e. wrinkle--, and (ca) "palita" (palitam) (means) whiteness (śauklyam) of the hairs (keśeṣu) --i.e. gray hairs--"...
In turn, the expression "na dṛśyate" is really in singular: "is not seen". You would expect "na dṛśyante" ("are not seen"), in plural, but this is not the way the texts in Sanskrit are commonly written in this kind of situations. A long story, just trust me. Anyway, I had to translate the expression in plural to give the sentence a proper structure in English.
Besides, I added "in the body of the adept" to complete the sense. This is declared in Jyotsnā by a simple phrase:
Sādhakasya deha iti vākyādhyāhāraḥ|
"In the body (dehe) of the adept (sādhakasya... iti)", this statement is to be supplied (vākya-adhyāhāraḥ) (to the stanza to complete the sense).
3 Through the statement in the third line, the author is speaking about the advanced sādhaka (adept) in Viparītakaraṇīmudrā. In Jyotsnā this is completely explained:
Yastu sādhako yāmamātraṁ praharamātraṁ nityamabhyasetsa tu kālajitkālaṁ mṛtyuṁ jayatīti kālajinmṛtyujetā bhavet|
However (tu), the adept (sādhakaḥ... saḥ) who (yaḥ) practices (abhyaset) constantly (nityam) for merely (mātram) one yāma (yāma), (that is,) for only (mātram) one prahara --three hours-- (prahara), becomes (bhavet) a Kālajit (kāla-jit) indeed (tu). A Kālajit (kāla-jit) (or) Mṛtyujetā --Conqueror of Death-- (mṛtyu-jetā) (is) "someone who conquers (jayati) Time (kālam) (or) Death (mṛtyum... iti)".
Beginners in the practice of this Seal or Mudrā must start very gradually as taught above. After a long time practicing Viparītakaraṇīmudrā, they will become advanced adepts able to stay with ease for three hours in that position. When such an advanced stage is attained, they become Conquerors of Death according to Haṭhayogapradīpikā.
स्वेच्छया वर्तमानोऽपि योगोक्तैर्नियमैर्विना।
वज्रोलीं यो विजानाति स योगी सिद्धिभाजनम्॥८३॥
Svecchayā vartamāno'pi yogoktairniyamairvinā|
Vajrolīṁ yo vijānāti sa yogī siddhibhājanam||83||
And now (atha) Vajrolīmudrā --the Thunderbolt Seal-- (vajrolī):
Even (api) acting (vartamānaḥ) according to his own wish (sva-icchayā), (that is,) without (vinā) (following) the Niyama-s or Observances (niyamaiḥ) declared (uktaiḥ) in Yoga (yoga), the Yogī (saḥ yogī) who (yaḥ) knows completely (vijānāti) Vajrolī (vajrolīṁ) (is) a recipient (bhājanam) of supernatural powers (siddhi)1||83||
1 Because there is several obscure parts in the stanza, now I will translate for you the entire commentary to be found in Jyotsnā so that all your doubts will be removed:
Vajrolyāṁ pravṛttiṁ janayitumādau tatphalamāha - Svecchayeti| Yo'bhyāsī vajrolīṁ vajrolīmudrāṁ vijānāti viśeṣeṇa svānubhavena jānāti sa yogī yoge yogaśāstre uktā yogoktāstairyogoktairniyamairbrahmacaryādibhirvinā ṛte svecchayā nijecchayā vartamāno'pi vyavaharannapi siddhibhājanaṁ siddhīnāmaṇimādīnāṁ bhājanaṁ pātraṁ bhavati||83||
In order to generate (janayitum) predilection (pravṛttim) for Vajrolīmudrā (vajrolyām) --in the adepts--, (Svātmārāma, the author of Haṭhayogapradīpikā,) mentioned (āha) at first (ādau) the fruits (phala) of that (Seal or Mudrā) (tad) — (He said in the beginning of the stanza:) "Svecchayā" (sva-icchayā iti). The practitioner (abhyāsī) who (yaḥ) knows completely (vijānāti) Vajrolī (vajrolīm), i.e. Vajrolīmudrā (vajrolī-mudrām)... (in short,) he who knows (her) (jānāti) excellently (viśeṣeṇa) from his own experience (sva-anubhavena)... (well,) that (saḥ) Yogī (yogī) even though (api... api) acting (vartamānaḥ) (or) behaving (vyavaharan) according to his own wish (sva-icchayā), viz. at pleasure (nija-icchayā), toward Ṛta --the Settled Order, the Divine Law, the Truth-- (ṛte), without (vinā) (following) those (taiḥ) Niyama-s or Observances (niyamaiḥ) declared (uktāḥ... uktaiḥ) in Yoga (yoge... yoga... yoga), (that is,) described (uktāḥ) in the yogic scriptures (yoga-śāstre), (such as) brahmacarya --continence-- (brahmacarya), etc. (ādibhiḥ), (even so) he is (bhavati) a siddhibhājana (siddhi-bhājanam), i.e. a recipient (bhājanam) (or) receptacle (pātram) of supernatural powers (siddhīnām) (such as) Aṇimā --the capacity of becoming so small as an atom-- (aṇimā), etc. (ādīnām)||83||".
This Seal or Mudrā is called Vajrolī because she is related to Vajra --lit. Thunderbolt-- (the middle layer in Suṣumnā). This layer governs the sexual processes in the body. For more information, read note 1 under stanza 69.
By "Niyama-s" (Observances) the author is speaking in a general way about the scriptural precepts (Yama-s and Niyama-s included). Why? Because "brahmacarya" (continence) is not "technically" a Niyama but a Yama (Restraint) whether in the celebrated Pātañjalayogasūtra-s (Second Section, aphorism 30) or even in this very Haṭhayogapradīpikā (the two aphorisms appended to the 16th stanza in the Section 1).
The word "siddhi" in this context "does not" mean "Perfection" but "supernatural powers". For more information about these powers, read the Third Section of Pātañjalayogasūtra-s.
तत्र वस्तुद्वयं वक्ष्ये दुर्लभं यस्य कस्यचित्।
क्षीरं चैकं द्वितीयं तु नारी च वशवर्तिनी॥८४॥
Tatra vastudvayaṁ vakṣye durlabhaṁ yasya kasyacit|
Kṣīraṁ caikaṁ dvitīyaṁ tu nārī ca vaśavartinī||84||
With respect to that --i.e. to the practice of Vajrolī-- (tatra), I will speak (vakṣye) about a couple (dvayam) of things (vastu) hard to be obtained (durlabham) to whosoever (yasya kasyacid) (is poor)1: One (thing) (ekam) (is) milk (kṣīram ca) and (ca) the second (dvitīyam) (is) truly (tu) a woman (nārī) that acts obediently (vaśa-vartinī)2||84||
1 This is what Jyotsnā declares: "... yasya kasyacidyasya kasyāpi dhanahīnasya...", i.e. "... (the expression) yasya kasyacid (in the stanza) (yasya kasya-cid) (means) to whosoever (yasya kasya-api) is destitute (hīnasya) of wealth (dhana) --viz. poor--...". Before judging the author, remember the time when this scripture was written: Middle Ages. At that time, evidently, one did not have to be poor to get those two things (milk and an obedient woman). But there is a subtle meaning in regard to "milk" in this context. OK, I will explain this in the next note.
2 Jyotsnā is extremely clear regarding the definition of these two things (clear for insane Sanskrit scholars adept in Tantra science, haha... oh my God, how difficult this is!... I will try my best). Pay attention:
Ekaṁ vastu kṣīraṁ pānārthaṁ mehanānantaramindriyanairbalyāttadbalārthaṁ kṣīrapānaṁ yuktam| Kecittvabhyāsakāla ākarṣaṇārthamityāhuḥ| Tasyāntargatasya ghanībhāve nirgamanāsambhavāttadayuktam| Dvitīyaṁ tu vastu vaśavartinī svādhīnā nārī vanitā||84||
One (ekam) thing (vastu) (is) milk (kṣīram) for (artham) drinking (pāna). Because of lack of force or vigor (nairbalyāt) in (one's) senses (indriya) immediately after (anantaram) the sexual intercourse (mehana), the act of drinking (pānam) milk (kṣīra) is used (yuktam) for (artham) strengthening them (tad-bala) (again). However (tu), some (other authors) (kecid) said (āhuḥ) "For (artham) dragging (Bindu or semen upward) (ākarṣaṇa) at the moment (kāle) of the practice (abhyāsa... iti)". (And) when that (Bindu or semen) (tasya) which has been turned inward --i.e. upward in this context-- (antargatasya) becomes thick (ghanībhāve), that (milk) (tad) is not used (any longer) (ayuktam) since there is absence (asambhavāt) of (semen) coming forth (nirgamana). The second (dvitīyam) thing (vastu) (is) truly (tu) a nārī (nārī) (or) woman (vanitā) who acts obediently (vaśavartinī), i.e. who is free and self-controlled (sva-adhīnā)||84||.
The author describes kṣīra as "milk for drinking", because in Tantra that term is also used to designate the Nectar that flows from Binduvisarga. This milk is used generally for restoring strength in the tired senses immediately after the copulation. But, according to other authors, milk is used to help dragging Bindu o semen upward (or inward, it is the same thing in this context) so that even in case that semen had been released at the end of the sexual act, it is picked up and brought inside again by Vajrolī. And when Bindu or semen which is retained becomes thick or compact, not being able to go out, milk is not needed anymore.
The second important aspect has to do with having at disposal a woman that acts obediently. By "vaśavartinī" (who acts obediently) the commentator makes clear that she must be "svādhīnā" or free/self-controlled. This is crucial: one woman that acts obediently is not a "tamed or subdued" woman in the hands of his man, but a real Yoginī skillful in this kind of practices. As woman is the embodiment of Śakti, she leads the ritual of "mehana" (sexual intercourse) according to the Tantric tradition. Therefore, she must be equal or superior to the Yogī practicing along with her. All in all, she cannot be "an ordinary woman" but a real adept in Tantra. Vajrolī is generally intended for men only (despite in the next stanza women are included), while Sahajolī "such as explained in the Tantric scriptures" is for women (it is the same as Vajrolī but in the case of a woman, she has to contract her vagina in a especial way). Nonetheless, the assistance a man receives from an obedient and self-controlled woman during his practice of Vajrolī is the key to success. It is certainly difficult to find a woman like that.
I said "such as explained in the Tantric scriptures" in the previous paragraph, because in the present scripture, Sahajolī (read the stanzas 92 through 95) is interpreted in a different manner, as a practice performed by man and woman together. It is common that some scriptures do not come to an agreement with each other regarding the performance of a practice, despite they use the same name for it. For example, in another important scripture dealing with Haṭhayoga, Vajrolī is described in a very different way. OK, enough of these complexities for now.
मेहनेन शनैः सम्यगूर्ध्वाकुञ्चनमभ्यसेत्।
पुरुषोऽप्यथवा नारी वज्रोलीसिद्धिमाप्नुयात्॥८५॥
Mehanena śanaiḥ samyagūrdhvākuñcanamabhyaset|
Puruṣo'pyathavā nārī vajrolīsiddhimāpnuyāt||85||
A man (puruṣaḥ) or (athavā) even (api) a woman (nārī) would attain (āpnuyāt) perfection (siddhim) in Vajrolī (vajrolī) (if he/she) practices (abhyaset) a complete (samyak), (but) gradual (śanaiḥ), contraction (ākuñcanam) upward (ūrdhva)1 through the sexual intercourse (mehanena)||85||
1 In Jyotsnā this contraction is described in the case of a man: "... meḍhrākuñcanena bindoruparyākarṣaṇam...", i.e. "... dragging (ākarṣaṇam) Bindu --semen-- (bindoḥ) upward (upari) by contracting (ākuñcanena) the penis (meḍhra)...". Women should contract their vaginas. This is the only difference. Of course, for you to become a master of this practice you need to know how to attain that level of contraction. Next stanzas will develop the subject even more.
यत्नतः शस्तनालेन फूत्कारं वज्रकन्दरे।
शनैः शनैः प्रकुर्वीत वायुसञ्चारकारणात्॥८६॥
Yatnataḥ śastanālena phūtkāraṁ vajrakandare|
Śanaiḥ śanaiḥ prakurvīta vāyusañcārakāraṇāt||86||
Carefully (yatnatas), (a Yogī) should perform (prakurvīta) very gradually (śanaiḥ śanaiḥ) a hissing blow (phūt-kāram) by a prescribed tube (śasta-nālena) (inserted into) the urogenital channel (vajra-kandare). (The resulting hissing sound) is due to (kāraṇāt) the movement (sañcāra) of the air (vāyu) (through the tube which has been put in the aforesaid channel)1||86||
1 In Jyotsnā the entire meaning of the stanza is given in this simple paragraph... yes, I am joking, hehe. I will try my best again:
Śastaḥ praśasto yo nālastena śastanālena sīsakādinirmitena nālena śanaih śanairmandaṁ mandaṁ yathā'gnerdhamanārthaṁ phūtkāraḥ kriyate tādṛśaṁ phūtkāraṁ vajrakandare meḍhravivare vāyoḥ sañcāraḥ samyagvajrakandare caraṇaṁ gamanaṁ tatkāraṇāttaddhetoḥ prakurvīta prakarṣeṇa punaḥ punaḥ kurvīta|
"Śastanālena" (in the stanza) (śastanālena) (means) a tube (nālaḥ) that (yaḥ) is śasta (śastaḥ) (or) prescribed (praśastaḥ). By that (tena) tube (nālena), which is made (nirmitena) of lead (sīsaka), etc. (ādi), (a Yogī) should perform (prakurvīta) —i.e. he should perform (kurvīta) intensely (prakarṣeṇa) time and again (punar punar)— a "phūtkāra" or hissing blow --in reality, he is sucking air through the tube-- (phūt-kāram) very gradually (śanaiḥ śanaiḥ), (that is,) very slowly (mandam mandam). Such (tādṛśam) a "phūtkāra" (phūt-kāram) (is) like (yathā) the blowing (phūt-kāraḥ) that is carried out (kriyate) to kindle (dhamana-artham) a fire (agneḥ). (And that hissing blow) is "tat-kāraṇāt" (tad-kāraṇāt), viz. (it is) due to that (tad-hetoḥ) "vāyu-sañcāra" (vāyoḥ sañcāraḥ) in vajrakandara (vajra-kandare) (or) passage (vivare) within the penis (meḍhra) --i.e. the urogenital channel--. (In other words, the resulting hissing sound is on account of) the entire (samyak) movement (caraṇam) (or) going (gamanam) (of the air) through vajrakandara (vajra-kandare) --through the tube which has been inserted into vajrakandara, to be more specific--.
The description of the technique for helping you to attain perfection in Vajrolī given here is only for men. Of course, it MUST be practiced under the expert guidance of a proficient Guru ONLY. Also, NEVER use a tube made of lead (as described in Jyotsnā... remember that this scripture is very old), but a sterile catheter instead. Oh well, this practice is extremely dangerous if performed insensately. The catheter should reach the bladder in the end, but the process is very very gradual, that is, you do not reach the bladder at once but after a very slow process which is not without its inherent problems. Jyotsnā describes in detail how to do all that, but I will not say anything else here because it would be too long for a mere explanatory note. Be careful, please!
चलितं च निजं बिन्दुमूर्ध्वमाकृष्य रक्षयेत्॥८७॥
Calitaṁ ca nijaṁ bindumūrdhvamākṛṣya rakṣayet||87||
By the practice (of Vajrolīmudrā) (abhyāsena), (the Yogī) should draw (āharet) upward (ūrdhvam) (that) Bindu --semen-- (bindum) which is falling --i.e. which is about to fall-- (patat) into the woman's (nārī) vagina (bhage). (If his semen falls,) he should keep (rakṣayet) one's own (nijam) fallen (calitam) Bindu --semen-- (bindum), as well as (the feminine semen or ovarian fluid) (ca), by dragging (them) (ākṛṣya) upward (ūrdhvam)1||87||
1 The last line of the stanza is explained in Jyotsnā. Pay especial attention to the meaning of the particle "ca" (generally meaning "and"):
Calitaṁ nārībhage patitaṁ nijaṁ svakīyaṁ binduṁ cakārāttadraja ūrdhvamuparyākṛṣyāhṛtya rakṣayetsthāpayet||87||
(The Yogī) should keep (rakṣayet) (or) preserve (sthāpayet) nijabindu (nijam... bindum), i.e. his own (svakīyam) Bindu --semen-- (bindum), (that is now) calita (calitam) (or) fallen (patitam) into the woman's (nārī) vagina (bhage), (as well as) rājasavīrya --feminine semen or ovarian fluid-- (tad rajas) —(denoted) by the particle (kārāt) ca (ca) (in the stanza)—, by dragging (them) (ākṛṣya) upward (ūrdhvam), viz. by drawing (them) (āhṛtya) upward (upari)||87||.
Bindu or semen should be retained and not allowed to fall into the woman's vagina. Anyway, in case semen falls into the vagina, the Yogī should drag it upward along with rājasavīrya (feminine semen or ovarian fluid present in the vagina). In fact, such Yogī should first absorb all that feminine semen from the vagina by Vajrolīmudrā. Bindu or vīrya --masculine semen-- is the moon, while rājasavīrya --feminine semen-- is the sun.
Such a great Yogī must unite the moon and the sun in himself, and for that reason he absorbs all rājasavīrya from the woman's vagina first. Then, he can carry out the copulation but without expelling his semen ever, with the help of Vajrolīmudrā (i.e. by drawing it upward). When the Bindu's tendency to spill out is stopped in that way, he should also stop the sexual intercourse and absorb the rest of rājasavīrya from the vagina, while taking a deep breath. This will make sure that rājasavīrya --feminine semen-- and vīrya (or Bindu) --masculine semen-- get perfectly united within himself. In other words, he achieves a perfect union of sun and moon. This union is the first stage, then other stages follow naturally till the divine Power (Kuṇḍalinī) reaches the crown of the head.
But if Bindu merely falls into rājasavīrya and it is not picked up by the Yogī again along with that rājasavīrya, so no union of sun and moon in himself is possible. This is the process followed by the vast majority of men, and the final result of this ignorant process is "death" (the author will describe this in the next stanza). The word Bindu has several meanings according to the contexts. It may mean Nectar, semen, etc. Well, by keeping that in mind I can affirm that: Just as that Nectar or Bindu flowing from Binduvisarga (the moon) is wasted (in fact it becomes poison) when fallen into the fire of Maṇipūracakra --the sun-- (read stanzas 70 through 77), so if Bindu in the form of semen (moon) falls into rājasavīrya --the feminine semen-- (sun) and it is not rescued by Vajrolīmudrā, that Bindu is wasted too.
Therefore, the solution is to apply Vajrolīmudrā to prevent such a waste from happening. Still, without the help of a proficient Guru, nobody can attain perfection in Vajrolīmudrā. If there is no perfection in Vajrolīmudrā you cannot unite sun and moon within yourself during the sexual intercourse. Of course, there are other ways to attain that union, but if you want to do it by means of the copulation with a woman, you must first attain mastery over Vajrolīmudrā. I wonder how many reputed Tantric Yogī-s have attained perfection in Vajrolīmudrā really?
So, my point is that "that aspect of Tantra dedicated to produce spiritual Enlightenment in oneself through sex between man and woman" (because a big portion of Tantra deals with other methods, e.g. meditation) does not refer to "especial poses", "beautiful bodies", "sensuality" and the like, but to a combination of lots of right knowledge dispensed by a compassionate expert Guru and extreme self-control. Many difficult requirements are to be met before you can be totally successful in this type of method. OK, enough for the moment of speaking about what is most mysterious.
एवं संरक्षयेद्बिन्दुं मृत्युं जयति योगवित्।
मरणं बिन्दुपातेन जीवनं बिन्दुधारणात्॥८८॥
Evaṁ saṁrakṣayedbinduṁ mṛtyuṁ jayati yogavit|
Maraṇaṁ bindupātena jīvanaṁ bindudhāraṇāt||88||
Thus (evam), (if) the knower (vit) of Yoga (yoga) keeps (saṁrakṣayet) (his) Bindu --semen-- (bindum) conquers (jayati) death (mṛtyum). With the emission (pātena) of Bindu (bindu) (there is) death (maraṇam), (while) by retaining (dhāraṇāt) Bindu (bindu) (there is) life (jīvanam)||88||
सुगन्धो योगिनो देहे जायते बिन्दुधारणात्।
यावद्बिन्दुः स्थिरो देहे तावत्कालभयं कुतः॥८९॥
Sugandho yogino dehe jāyate bindudhāraṇāt|
Yāvadbinduḥ sthiro dehe tāvatkālabhayaṁ kutaḥ||89||
Due to the retention (dhāraṇāt) of Bindu --semen-- (bindu), a fragrant smell (su-gandhaḥ) arises (jāyate) in the body (dehe) of the Yogī (yoginaḥ). While (yāvat) Bindu (binduḥ) (is) steady (sthiraḥ) in the body (dehe), during that time (tāvat) "Where (kutas) (is) the fear (bhayam) of death (kāla)?"||89||
चित्तायत्तं नृणां शुक्रं शुक्रायत्तं च जीवितम्।
तस्माच्छुक्रं मनश्चैव रक्षणीयं प्रयत्नतः॥९०॥
Cittāyattaṁ nṛṇāṁ śukraṁ śukrāyattaṁ ca jīvitam|
Tasmācchukraṁ manaścaiva rakṣaṇīyaṁ prayatnataḥ||90||
(Since) the semen (śukram) of men (nṛṇām) depends (āyattam) on mind (citta) and (ca) life (jīvitam) depends (āyattam) upon the semen (śukra)1, therefore (tasmāt), semen (śukram) and (ca eva) mind (manas) are to be kept and protected (rakṣaṇīyam) with especial effort (prayatnatas)||90||
1 The first line of this stanza is explained in Jyotsnā very clearly:
Hi yasmānnṛṇāṁ śukraṁ vīryaṁ cittāyattaṁ citte cale calatvāccitte sthire sthiratvāccittādhīnam| Jīvitaṁ jīvanaṁ śukrāyattaṁ śukre sthire jīvanācchukre naṣṭe maraṇācchukrādhīnam|
Since (hi yasmāt) śukra (śukram) (or) semen (vīryam) of men (nṛṇām) (is) cittāyatta (citta-āyattam), i.e. it depends (adhīnam) on mind (citta) as there is movement (in the semen) (calatvāt) when the mind moves (citte cale) (and) steadiness (in the semen) (sthiratvāt) when the mind is steady (citte sthire). Jīvita (jīvitam) (or) life (jīvanam) (is) śukrāyatta (śukra-āyattam), viz. it depends (adhīnam) upon the semen (śukra) because there is life (jīvanāt) when semen is steady (śukre sthire) (and) death (maraṇāt) when semen is lost (śukre naṣṭe).
In this way --by the aforesaid practice-- (evam), (the Yogī) should keep and protect (rakṣayet) even (api) the feminine semen (rajas) of a ṛtumatī --a woman at the time after her courses-- (ṛtumatyāḥ) as well as (ca) his own (nijam) masculine semen (bindum). (This Yogī is an) "Abhyāsayogavit" (abhyāsa-yoga-vit) (or) one who knows (vit) that the practice (of Vajrolīmudrā) (abhyāsa) (is) Yoga or Union (yoga). (Such a knower) should drag (ākarṣayet) (both his semen and woman's) completely (samyak) upward (ūrdhvam) through the penis (meḍhreṇa)1||91||
1 I will have to translate the entire commentary present in Jyotsnā for you to understand this stanza, because there is enough room for misunderstandings:
Ṛtumatyā iti| Evaṁ pūrvoktenābhyāsena ṛturvidyate yasyāḥ sā ṛtumatī tasyā ṛtumatyā ṛtusnātāyāḥ striyo reto nijaṁ svakīyaṁ binduṁ ca rakṣayet| Pūrvoktābhyāsaṁ darśayati - Meḍhreṇeti| Abhyāso vajrolyabhyāsaḥ sa eva yogo yogasādhanatvāttaṁ vettītyabhyāsayogavinmeḍhreṇa guhyendriyeṇa samyagyatnapūrvakamūrdhvamuparyākarṣayet| Rajo binduṁ ceti karmādhyāhāraḥ| Ayaṁ ślokaḥ kṣiptaḥ||91||
(Svātmārāma, the author of Haṭhayogapradīpikā, says in the beginning of the stanza:) "Ṛtumatyāḥ" (ṛtumatyāḥ iti). She (sā) (is) a ṛtumatī (ṛtumatī) in whom (yasyāḥ) there is (vidyate) ṛtu or the time after the courses (ṛituḥ). Thus (evam), by the aforesaid practice --Vajrolīmudrā-- (pūrva-uktena abhyāsena), (the Yogī) should keep and protect (rakṣayet) the seminal fluid (retas) of that (tasyāḥ) woman (striyaḥ) who is a ṛtumatī (ṛtumatyāḥ) —(obviously,) once she has bathed (snātāyāḥ) after her courses (ṛtu)— as well as (ca) his nija (nijam) (or) own (svakīyaṁ) Bindu --masculine semen-- (bindum).
(Now, in the second line of the stanza, the author) shows (darśayati) the aforesaid (pūrva-ukta) practice (abhyāsam). (He begins by saying) "Meḍhreṇa" (meḍhreṇa iti). (The term) abhyāsa --lit. practice-- (abhyāsaḥ) (means) the practice (abhyāsaḥ) of Vajrolīmudrā (vajrolī) (in this context). That (practice) (saḥ) (is) certainly (eva) Yoga or Union (yoga) because it leads straight (sādhanatvāt) to Yoga (yoga). He is an "Abhyāsayogavit" (abhyāsa-yoga-vit) who knows (vetti iti) that (tam), (i.e. that the practice of Vajrolīmudrā is Yoga. Such an "Abhyāsayogavit") should drag (both his semen and woman's) (ākarṣayet) upward (ūrdhvam upari) completely (samyak), i.e. energetically (yatna-pūrvakam), through (his) penis (meḍhreṇa) (also known as) guhyendriya or the mysterious power (guhya-indriyeṇa) --there is five Karmendriya-s or Powers of action, one of them is called "upastha" (the power of sexual activity and restfulness), which flows through the genitals; in men the organ and/or the power itself is also named "guhyendriya" in certain contexts--. (The phrase) "Rājasavīrya --feminine semen-- (rajas) and (ca) Bindu --masculine semen-- (bindum... iti)" is to be supplied (adhyāhāraḥ) to the action (karma) (of dragging upward performed by the Yogī, in order to complete the sense) --in short, "Such an Abhyāsayogavit should drag both the woman's semen and his semen upward..."--.
This (ayam) stanza (ślokaḥ) has been explained in depth (kṣiptaḥ)||91||
सहजोलिश्चामरोलिर्वज्रोल्या भेद एकतः।
जलेषु भस्म निक्षिप्य दग्धगोमयसम्भवम्॥९२॥
वज्रोलीमैथुनादूर्ध्वं स्त्रीपुंसोः स्वङ्गलेपनम्।
आसीनयोः सुखेनैव मुक्तव्यापारयोः क्षणात्॥९३॥
Sahajoliścāmarolirvajrolyā bheda ekataḥ|
Jaleṣu bhasma nikṣipya dagdhagomayasambhavam||92||
Vajrolīmaithunādūrdhvaṁ strīpuṁsoḥ svaṅgalepanam|
Āsīnayoḥ sukhenaiva muktavyāpārayoḥ kṣaṇāt||93||
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सहजोलिरियं प्रोक्ता श्रद्धेया योगिभिः सदा।
अयं शुभकरो योगो भोगयुक्तोऽपि मुक्तिदः॥९४॥
Sahajoliriyaṁ proktā śraddheyā yogibhiḥ sadā|
Ayaṁ śubhakaro yogo bhogayukto'pi muktidaḥ||94||
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अयं योगः पुण्यवतां धीराणां तत्त्वदर्शिनाम्।
निर्मत्सराणां वै सिध्येत न तु मत्सरशालिनाम्॥९५॥
Ayaṁ yogaḥ puṇyavatāṁ dhīrāṇāṁ tattvadarśinām|
Nirmatsarāṇāṁ vai sidhyeta na tu matsaraśālinām||95||
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पित्तोल्बणत्वात्प्रथमाम्बुधारां विहाय निःसारतयान्त्यधाराम्।
निषेव्यते शीतलमध्यधारा कापालिके खण्डमतेऽमरोली॥९६॥
Pittolbaṇatvātprathamāmbudhārāṁ vihāya niḥsāratayāntyadhārām|
Niṣevyate śītalamadhyadhārā kāpālike khaṇḍamate'marolī||96||
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अमरीं यः पिबेन्नित्यं नस्यं कुर्वन्दिने दिने।
Amarīṁ yaḥ pibennityaṁ nasyaṁ kurvandine dine|
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अभ्यासान्निःसृतां चान्द्रीं विभूत्या सह मिश्रयेत्।
धारयेदुत्तमाङ्गेषु दिव्यदृष्टिः प्रजायते॥९८॥
Abhyāsānniḥsṛtāṁ cāndrīṁ vibhūtyā saha miśrayet|
Dhārayeduttamāṅgeṣu divyadṛṣṭiḥ prajāyate||98||
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पुंसो बिन्दुं समाकुञ्च्य सम्यगभ्यासपाटवात्।
यदि नारी रजो रक्षेद्वज्रोल्या सापि योगिनी॥९९॥
Puṁso binduṁ samākuñcya samyagabhyāsapāṭavāt|
Yadi nārī rajo rakṣedvajrolyā sāpi yoginī||99||
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तस्याः किञ्चिद्रजो नाशं न गच्छति न संशयः।
तस्याः शरीरे नादश्च बिन्दुतामेव गच्छति॥१००॥
Tasyāḥ kiñcidrajo nāśaṁ na gacchati na saṁśayaḥ|
Tasyāḥ śarīre nādaśca bindutāmeva gacchati||100||
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रक्षेदाकुञ्चनादूर्ध्वं या रजः सा हि योगिनी।
अतीतानागतं वेत्ति खेचरी च भवेद्ध्रुवम्॥१०२॥
Rakṣedākuñcanādūrdhvaṁ yā rajaḥ sā hi yoginī|
Atītānāgataṁ vetti khecarī ca bhaveddhruvam||102||
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देहसिद्धिं च लभते वज्रोल्यभ्यासयोगतः।
अयं पुण्यकरो योगो भोगे भुक्तेऽपि मुक्तिदः॥१०३॥
Dehasiddhiṁ ca labhate vajrolyabhyāsayogataḥ|
Ayaṁ puṇyakaro yogo bhoge bhukte'pi muktidaḥ||103||
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कुटिलाङ्गी कुण्डलिनी भुजङ्गी शक्तिरीश्वरी।
कुण्दल्यरुन्धती चैते शब्दाः पर्यायवाचकाः॥१०४॥
Kuṭilāṅgī kuṇḍalinī bhujaṅgī śaktirīśvarī|
Kuṇdalyarundhatī caite śabdāḥ paryāyavācakāḥ||104||
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उद्घाटयेत्कपाटं तु यथा कुञ्चिकया हठात्।
कुण्डलिन्या तथा योगी मोक्षद्वारं विभेदयेत्॥१०५॥
Udghāṭayetkapāṭaṁ tu yathā kuñcikayā haṭhāt|
Kuṇḍalinyā tathā yogī mokṣadvāraṁ vibhedayet||105||
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येन मार्गेण गन्तव्यं ब्रह्मस्थानं निरामयम्।
मुखेनाच्छाद्य तद्द्वारं प्रसुप्ता परमेश्वरी॥१०६॥
Yena mārgeṇa gantavyaṁ brahmasthānaṁ nirāmayam|
Mukhenācchādya taddvāraṁ prasuptā parameśvarī||106||
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कन्दोर्ध्वे कुण्डली शक्तिः सुप्ता मोक्षाय योगिनाम्।
बन्धनाय च मूढानां यस्तां वेत्ति स योगवित्॥१०७॥
Kandordhve kuṇḍalī śaktiḥ suptā mokṣāya yoginām|
Bandhanāya ca mūḍhānāṁ yastāṁ vetti sa yogavit||107||
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कुण्डली कुटिलाकारा सर्पवत्परिकीर्तिता।
सा शक्तिश्चालिता येन स मुक्तो नात्र संशयः॥१०८॥
Kuṇḍalī kuṭilākārā sarpavatparikīrtitā|
Sā śaktiścālitā yena sa mukto nātra saṁśayaḥ||108||
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गङ्गायमुनयोर्मध्ये बालरण्डां तपस्विनीम्।
बलात्कारेण गृह्णीयात्तद्विष्णोः परमं पदम्॥१०९॥
Gaṅgāyamunayormadhye bālaraṇḍāṁ tapasvinīm|
Balātkāreṇa gṛhṇīyāttadviṣṇoḥ paramaṁ padam||109||
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इडा भगवती गङ्गा पिङ्गला यमुना नदी।
इडापिङ्गलयोर्मध्ये बालरण्डा च कुण्डली॥११०॥
Iḍā bhagavatī gaṅgā piṅgalā yamunā nadī|
Iḍāpiṅgalayormadhye bālaraṇḍā ca kuṇḍalī||110||
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पुच्छे प्रगृह्य भुजगीं सुप्तामुद्बोधयेच्च ताम्।
निद्रां विहाय सा शक्तिरूर्ध्वमुत्तिष्ठते हठात्॥१११॥
Pucche pragṛhya bhujagīṁ suptāmudbodhayecca tām|
Nidrāṁ vihāya sā śaktirūrdhvamuttiṣṭhate haṭhāt||111||
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अवस्थिता चैव फणावती सा प्रातश्च सयं प्रहरार्धमात्रम्।
प्रपूर्य सूर्यात्परिधानयुक्त्या प्रगृह्य नित्यं परिचालनीया॥११२॥
Avasthitā caiva phaṇāvatī sā prātaśca sayaṁ praharārdhamātram|
Prapūrya sūryātparidhānayuktyā pragṛhya nityaṁ paricālanīyā||112||
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ऊर्ध्वं वितस्तिमात्रं तु विस्तारं चतुरङ्गुलम्।
मृदुलं धवलं प्रोक्तं वेष्टिताम्बरलक्षणम्॥११३॥
Ūrdhvaṁ vitastimātraṁ tu vistāraṁ caturaṅgulam|
Mṛdulaṁ dhavalaṁ proktaṁ veṣṭitāmbaralakṣaṇam||113||
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सति वज्रासने पादौ कराभ्यां धारयेद्दृढम्।
गुल्फदेशसमीपे च कन्दं तत्र प्रपीडयेत्॥११४॥
Sati vajrāsane pādau karābhyāṁ dhārayeddṛḍham|
Gulphadeśasamīpe ca kandaṁ tatra prapīḍayet||114||
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वज्रासने स्थितो योगी चालयित्वा च कुण्डलीम्।
कुर्यादनन्तरं भस्त्रां कुण्डलीमाशु बोधयेत्॥११५॥
Vajrāsane sthito yogī cālayitvā ca kuṇḍalīm|
Kuryādanantaraṁ bhastrāṁ kuṇḍalīmāśu bodhayet||115||
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भानोराकुञ्चनं कुर्यात्कुण्डलीं चालयेत्ततः।
मृत्युवक्त्रगतस्यापि तस्य मृत्युभयं कुतः॥११६॥
Bhānorākuñcanaṁ kuryātkuṇḍalīṁ cālayettataḥ|
Mṛtyuvaktragatasyāpi tasya mṛtyubhayaṁ kutaḥ||116||
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मुहूर्तद्वयपर्यन्तं निर्भयं चालनादसौ।
ऊर्ध्वमाकृष्यते किञ्चित्सुषुम्नायां समुद्गता॥११७॥
Muhūrtadvayaparyantaṁ nirbhayaṁ cālanādasau|
Ūrdhvamākṛṣyate kiñcitsuṣumnāyāṁ samudgatā||117||
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तेन कुण्डलिनी तस्याः सुषुम्नाया मुखं ध्रुवम्।
जहाति तस्मात्प्राणोऽयं सुषुम्नां व्रजति स्वतः॥११८॥
Tena kuṇḍalinī tasyāḥ suṣumnāyā mukhaṁ dhruvam|
Jahāti tasmātprāṇo'yaṁ suṣumnāṁ vrajati svataḥ||118||
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तस्याः सञ्चालनेनैव योगी रोगैः प्रमुच्यते॥११९॥
Tasyāḥ sañcālanenaiva yogī rogaiḥ pramucyate||119||
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येन सञ्चालिता शक्तिः स योगी सिद्धिभाजनम्।
किमत्र बहुनोक्तेन कालं जयति लीलया॥१२०॥
Yena sañcālitā śaktiḥ sa yogī siddhibhājanam|
Kimatra bahunoktena kālaṁ jayati līlayā||120||
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कुण्डलीं चालयित्वा तु भस्त्रां कुर्याद्विशेषतः।
एवमभ्यस्यतो नित्यं यमिनो यमभीः कुतः॥१२२॥
Kuṇḍalīṁ cālayitvā tu bhastrāṁ kuryādviśeṣataḥ|
Evamabhyasyato nityaṁ yamino yamabhīḥ kutaḥ||122||
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द्वासप्ततिसहस्राणां नाडीनां मलशोधने।
कुतः प्रक्षालनोपायः कुण्डल्यभ्यसनादृते॥१२३॥
Dvāsaptatisahasrāṇāṁ nāḍīnāṁ malaśodhane|
Kutaḥ prakṣālanopāyaḥ kuṇḍalyabhyasanādṛte||123||
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इयं तु मध्यमा नाडी दृढाभ्यासेन योगिनाम्।
आसनप्राणसंयाममुद्राभिः सरला भवेत्॥१२४॥
Iyaṁ tu madhyamā nāḍī dṛḍhābhyāsena yoginām|
Āsanaprāṇasaṁyāmamudrābhiḥ saralā bhavet||124||
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अभ्यासे तु विनिद्राणां मनो धृत्वा समाधिना।
रुद्राणी वा परा मुद्रा भद्रां सिद्धिं प्रयच्छति॥१२५॥
Abhyāse tu vinidrāṇāṁ mano dhṛtvā samādhinā|
Rudrāṇī vā parā mudrā bhadrāṁ siddhiṁ prayacchati||125||
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राजयोगं विना पृथ्वी राजयोगं विना निशा।
राजयोगं विना मुद्रा विचित्रापि न शोभते॥१२६॥
Rājayogaṁ vinā pṛthvī rājayogaṁ vinā niśā|
Rājayogaṁ vinā mudrā vicitrāpi na śobhate||126||
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मारुतस्य विधिं सर्वं मनोयुक्तं समभ्यसेत्।
इतरत्र न कर्तव्या मनोवृत्तिर्मनीषिणा॥१२७॥
Mārutasya vidhiṁ sarvaṁ manoyuktaṁ samabhyaset|
Itaratra na kartavyā manovṛttirmanīṣiṇā||127||
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इति मुद्रा दश प्रोक्ता आदिनाथेन शम्भुना।
एकैका तासु यमिनां महासिद्धिप्रदायिनी॥१२८॥
Iti mudrā daśa proktā ādināthena śambhunā|
Ekaikā tāsu yamināṁ mahāsiddhipradāyinī||128||
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उपदेशं हि मुद्राणां यो दत्ते साम्प्रदायिकम्।
स एव श्रीगुरुः स्वामी साक्षादीश्वर एव सः॥१२९॥
Upadeśaṁ hi mudrāṇāṁ yo datte sāmpradāyikam|
Sa eva śrīguruḥ svāmī sākṣādīśvara eva saḥ||129||
No translation yet
तस्य वाक्यपरो भूत्वा मुद्राभ्यासे समाहितः।
अणिमादिगुणैः सार्धं लभते कालवञ्चनम्॥१३०॥
Tasya vākyaparo bhūtvā mudrābhyāse samāhitaḥ|
Aṇimādiguṇaiḥ sārdhaṁ labhate kālavañcanam||130||
No translation yet
इति हठप्रदीपिकायां तृतीयोपदेशः।
Iti haṭhapradīpikāyāṁ tṛtīyopadeśaḥ|
(Thus,) the third (tṛtīya) teaching (upadeśaḥ) in Haṭhayogapradīpikā (haṭhapradīpikāyāṁ) is finished (iti)|
Ezt a dokumentumot Gabriel Pradīpaka, a website egyik társalapítója készítette, aki spirituális guru és aki a Szanszkrit nyelv és a Trika filozófiai rendszerben jártas.
Szanszkrit, Yoga és indiai filozófiával kapcsolatosan, vagy ha csupán hozzászólni, kérdezni szeretnél, esetleg hibára felhívni a figyelmet, bátran lépj kapcsolatba velünk: Ez az e-mail címünk.
|Vissza II. Ṣaṭkarma and Prāṇāyāma|