Chapter 3 — Hath Yoga Pradipika

As the chief of the snakes is the support of the earth with all the mountains and forests on it, so all the Tantras (Yoga practices) rest on the Kuṇḍalinî. (The Vertebral column.)

When the sleeping Kuṇḍalinî awakens by favour of a guru, then all the lotuses (in the six chakras or centres) and all the knots are pierced through.

Suṣumnâ (Sûnya Padavî) becomes a main road for the passage of Prâṇa, and the mind then becomes free from all connections (with its objects of enjoyments) and Death is then evaded.

Suṣumnâ, Sunya Padavî, Brahma Randhra, Mahâ Patha, Śmaśâna, Śambhavî, Madhya Mârga, are names of one and the same thing.

In order, therefore, to awaken this goddess, who is sleeping at the entrance of Brahma Dwâra (the great door), mudrâs should be practised well.

Mahâ Mudrâ, Mahâ Bandha, Mahâ Vedha, Khecharî, Uḍḍiyâna Bandha, Mûla Bandha, Jâlandhara Bandha.

Viparîta Karaṇî, Vajroli, and Śakti Châlana. These are the ten Mudrâs which annihilate old age and death.

They have been explained by Âdi Nâtha (Shiva) and give eight kinds of divine wealth. They are loved by all the Siddhas and are hard to attain even by the Marutas. Note - The eight Aiśwaryas are: Aṇimâ (becoming small, like an atom), Mahimâ (becoming great, like âkâs, by drawing in atoms of Prakṛiti), Garimâ (light things, like cotton becoming very heavy like mountains.) Prâpti (coming within easy reach of everything; as touching the moon with the little finger, while standing on the earth.) Prâkâmya (non-resistance to the desires, as entering the earth like water.) Îsatâ (mastery over matter and objects made of it.) Vaśitwa (controlling the animate and inanimate objects.)

These Mudrâs should be kept secret by every means, as one keeps one's box of jewellery, and should, on no account be told to any one, just as husband and wife keep their dealings secret.

Pressing the perineum with the heel of the left foot, and stretching forth the right foot, its toe should be grasped by the thumb and first finger.

By stopping the throat (by Jâlandhara Bandha) the air is drawn in from the outside and carried down. Just as a snake struck with a stick becomes straight like a stick, in the same way, śakti (suṣumnâ) becomes straight at once.

Then the Kuṇḍalinî, becoming as it were dead, and, leaving both the Idâ and the Pingalâ, enters the suṣumnâ (the middle passage).

It should be expelled then, slowly only and not violently. For this very reason, the best of the wise men call it the Mahâ Mudrâ. This Mahâ Mudrâ has been propounded by great masters.

Great evils and pains, like death, are destroyed by it, and for this reason wise men call it the Mahâ Mudrâ.

Having practised with the left nostril, it should be practised with the right one; and, when the number on both sides becomes equal, then the mudrâ should be discontinued.

There is nothing wholesome or injurious; for the practice of this mudrâ destroys the injurious effects of all the rasas (chemicals). Even the deadliest of poisons, if taken, acts like nectar.

Consumption, leprosy, prolapsus anii, colic, and the diseases due to indigestion,—all these irregularities are removed by the practice of this Mahâ Mudrâ.

This Mahâ Mudrâ has been described as the giver of great success (Siddhi) to men. It should be kept secret by every effort, and not revealed to any and everyone.

Press the left heel to the perineum and place the right foot on the left thigh.

Fill in the air, keeping the chin firm against the chest, and, having pressed the air, the mind should he fixed on the middle of the eyebrows or in the suṣumnâ (the spine).

Having kept it confined so long as possible, it should be expelled slowly. Having practised on the left side, it should be practised on the right side.

Some are of opinion that the closing of throat is not necessary here, for keeping the tongue pressed against the roots of the upper teeth makes a good bandha (stop).

This stops the upward motion of all the Nâdîs. Verily this Mahâ Bandha is the giver of great Siddhis.

This Mahâ Bandha is the most skilful means for cutting away the snares of death. It brings about the conjunction of the Trivenî (Idâ, Pingalâ and Suṣumnâ) and carries the mind to Kedâr (the space between the eyebrows, which is the seat of Shiva).

As beauty and loveliness, do not avail a woman without husband, so the Mahâ Mudrâ and the Mahâ-Bandha are useless without the Mahâ Vedha.

Sitting with Mahâ Bandha, the Yogî should fill in the air and keep his mind collected. The movements of the Vâyus (Prâṇa and Apâna) should be stopped by closing the throat.)

Resting both the hands equally on the ground, he should raise himself a little and strike his buttocks against the ground gently. The air, leaving both the passages (Idâ and Pingalâ), starts into the middle one.

The union of the Idâ and the Pingalâ is effected, in order to bring about immortality. When the air becomes as it were dead (by leaving its course through the Idâ and the Pingalâ) (i.e., when it has been kept confined), then it should be expelled.

The practice of this Mahâ Vedha, the giver of great Siddhis, destroys old age, grey hair, and shaking of the body, and therefore it is practised by the best masters.

These THREE are the great secrets. They are the destroyers of old age and death, increase the appetite, confer the accomplishments of Anima, etc.

They should, be practised in 8 ways, daily and hourly. They increase collection of good actions and lessen the evil ones. People, instructed well, should begin their practice, little by little, first.

The Khechari Mudrâ is accomplished by thrusting the tongue into the gullet, by turning it over itself, and keeping the eyesight in the middle of the eyebrows.

To accomplish this, the tongue is lengthened by cutting the frænum linguæ, moving, and pulling it. When it can touch the space between the eyebrows, then Khechari can be accomplished.

Taking a sharp, smooth, and clean instrument, of the shape of a cactus leaf, the frænum of the tongue should be cut a little (as much as a hair's thickness), at a time.

Then rock salt and yellow myrobalan (both powdered) should be rubbed in. On the 7th day, it should again be cut a hair's breadth.

One should go on doing thus, regularly for six months. At the end of six months, the frænum of the tongue will be completely cut.

Turning the tongue upwards, it is fixed on the three ways (œsophagus, windpipe and palate.) Thus it makes the Khechari Mudrâ, and is called the Vyoma Chakra.

The Yogî who sits for a minute turning his tongue upwards, is saved from poisons, diseases, death, old age, etc.

He who knows the Khechari Mudrâ is not afflicted with disease, death, sloth, sleep, hunger, thirst, and swooning.

He who knows the Khechari Mudrâ, is not troubled by diseases, is not stained with karmas, and is not snared by time.

The Siddhas have devised this Khechari Mudrâ from the fact that the mind and the tongue reach âkâśa by its practice.

If the hole behind the palate be stopped with Khechari by turning the tongue upwards, then bindu cannot leave its place even if a woman were embraced.

Even when the point reaches the vaginal circle. He was taken up by the boon and bound by the power of the vaginal seal.

If the Yogî drinks Somarasa (juice) by sitting with the tongue turned backwards and mind concentrated, there is no doubt he conquers death within 15 days.

If the Yogî, whose body is full of Somarasa (juice), were bitten by Takshaka (snake), its poison cannot permeate his body. As fire is inseparably connected with the wood and light is connected with the wick and oil, so does the soul not leave the body full of nectar exuding from the Soma. Note: Soma (Chandra) is described later on located in the thousand-petalled lotus in the human brain, and is the same as is seen on Shivas’ head in pictures, and from which a sort of juice exudes. It is the retaining of this exudation which makes one immortal.

Fuels like fire oil-burning lamps and the embodied body, full of the art of the moon, does not wipe itself.

Those who eat the flesh of the cow and drink the immortal liquor daily, are regarded by me men of noble family. Others are but a disgrace to their families. Note: Check next shloka to understand the meaning behind this, as it is not what it does seems like.

The word 'go' means tongue; eating it is thrusting it in the gullet which destroys great sins.

Immortal liquor is the nectar exuding from the moon (Chandra situated on the left side of the space between the eyebrows). It is produced by the fire which is generated by thrusting the tongue.

If the tongue can touch with its end the hole from which falls the rasa (juice) which is saltish, bitter, sour, milky and similar to ghee and honey, one can drive away disease, destroy old age, can evade an attack of arms, become immortal in eight ways and can attract fairies.

He who drinks the clear stream of liquor of the moon (soma) falling from the brain to the sixteen-petalled lotus (in the heart), obtained by means of Prâṇa, by applying the tongue to the hole of the pendant in the palate, and by meditating on the great power (Kuṇḍalinî), becomes free from disease and tender in body, like the stalk of a lotus, and the Yogî lives a very long life.

On the top of the Merû (vertebral column), concealed in a hole, is the Somarasa (nectar of Chandra); the wise, whose intellect is not overpowered by Raja and Tama guṇas, but in whom Satwa guṇa is predominant, say there is the (universal spirit) âtma in it. It is the source of the down-going Idâ, Pingalâ and Suṣumnâ Nâdis, which are the Ganges, the Yamuna and the Sarasvati. From that Chandra is shed the essence of the body which causes death of men. It should, therefore, be stopped from shedding. This (Khechari Mudrâ) is a very good instrument for this purpose. There is no other means of achieving this end.

This hole is the generator of knowledge and is the source of the five streams (Idâ, Pingalâ, &c.). In that colorless vacuum, Khecharî Mudrâ should be established.

There is only one seed germinating the whole universe from it; and there is only one Mudrâ, called Khecharî. There is only one deva (god) without any one's support, and there is one condition called Manonmaṇi.

Uḍḍiyâna is so called by the Yogîs, because by its practice the Prâṇa (Vâyu,) flies (flows) in the Suṣumnâ.

Uḍḍiyâna is so called, because the great bird, Prâṇa, tied to it, flies without being fatigued. It is explained below.

The belly above the navel is pressed backwards towards the spine. This Uḍḍiyâna Bandha is like a lion for the elephant of death.

Uḍḍiyâna is always very easy, when learnt from a guru. The practiser of this, if old, becomes young again.

The portions above and below the navel, should be drawn backwards towards the spine. By practising this for six months one can undoubtedly conquer death.

Of all the Bandhas, Uḍḍiyâna is the best; for by binding it firmly liberation comes spontaneously.

Pressing Yoni (perineum) with the heel, contract up the anus. By drawing the Apâna thus, Mûla Bandha is made.

The Apâna, naturally inclining downward, is made to go up by force. This Mûla Bandha is spoken of by Yogîs as done by contracting the anus.

Pressing the heel well against the anus, draw up the air by force, again and again till it (air) goes up.

Prâṇa, Apâna, Nâda and Bindu uniting into one in this way, give success in Yoga, undoubtedly.

By the purification of Prâṇa, and Apâna, urine and excrements decrease. Even an old man becomes young by constantly practising Mûla Bandha.

Going up, the Apâna enters the zone of fire, i.e., the stomach. The flame of fire struck by the air is thereby lengthened.

These, fire and Apâna, go to the naturally hot Prâṇa, which, becoming inflamed thereby, causes burning sensation in the body.

The Kuṇḍalinî, which has been sleeping all this time, becomes well heated by this means and awakens well. It becomes straight like a serpent, struck dead with a stick.

It enters the Brahma Nâdî, just as a serpent enters its hole. Therefore, the Yogî should always practise this Mûla Bandha.

Contract the throat and press the chin firmly against the chest. This is called Jâlandhara Bandha, which destroys old age and death.

It stops the opening (hole) of the group of the Nâdîs, through which the juice from the sky (from the Soma or Chandra in the brain) falls down. It is, therefore, called the Jâlandhara Bandha —the destroyer of a host of diseases of the throat.

In Jâlandhara Bandha, the indications of a perfect contraction of throat are, that the nectar does not fall into the fire (the Sûrya situated in the navel), and the air is not disturbed.

The two Nâdîs should be stopped firmly by contracting the throat. This is called the middle circuit or centre (Madhya Chakra), and it stops the 16 âdhâras (i.e., vital parts).

By drawing up the mûlasthâna (anus,) Uḍḍiyâna Bandha should be performed. The flow of the air should be directed to the Suṣumnâ, by closing the Idâ, and the Pingalâ.

The Prâna becomes calm and latent by this means, and thus there is no death, old age, disease, etc.

These three Bandhas are the best of all and have been practised by the masters. Of all the means of success in the Haṭha Yoga, they are known to the Yogîs as the chief ones.

The whole of the nectar, possessing divine qualities, which exudes from the Soma (Chandra) is devoured by the Sûrya; and, owing to this, the body becomes old.

To remedy this, the opening of the Sûrya is avoided by excellent means. It is to be learnt best by instructions from a guru; but not by even a million discussions.

Above the navel and below the palate respectively, are the Sûrya and the Chandra. The exercise, called the Viparîta Karaṇî, is learnt from the guru's instructions.

This exercise increases the appetite; and, therefore, one who practises it, should obtain a good supply of food.

If the food be scanty, it will burn him at once. The lower head and upper legs should be squeezed on the first day.

Place the head on the ground and the feet up into the sky, for a second only the first day, and increase this time daily. After six months, the wrinkles and grey hair are not seen. He who practises it daily, even for two hours, conquers death.

Even if one who lives a wayward life, without observing any rules of Yoga, but performs Vajrolî, deserves success and is a Yogî.

Two things are necessary for this, and these are difficult to get for the ordinary people - (1) milk and (2) a woman behaving, as desired.

By practising to draw in the bindu, discharged during cohabitation, whether one be a man or a woman, one obtains success in the practice of Vajrolî.

By means of a pipe, one should blow air slowly into the passage in the male organ.

By practice, the discharged bindu is drawn out. One can draw back and preserve one's own discharged bindu.

The Yogî who can protect his bindu thus, overcomes death; because death comes by discharging bindu, and life is prolonged by its preservation.

By preserving bindu, the body of the Yogî emits a pleasing smell. There is no fear of death, so long as the bindu is well-established in the body.

The bindu (sperm) of men is under the control of the mind, and life is dependent on the bindu. Hence, mind and bindu should be protected by all means.

Even so, he should protect his Bindu. Pull up with the pelvis with proper practice and yoga.

Sahajolî and Amarolî are only the different kinds of Vajrolî. Ashes from burnt up cowdung should be mixed with water.

Being free from the exercise of Vajrolî, man and woman should both rub it on their bodies.

This is called Sahajolî, and should be relied on by Yogîs. It does good and gives mokṣa.

This Yoga is achieved by courageous wise men, who are free from sloth, and cannot he accomplished by the slothful.

In the doctrine of the sect of the Kapâlikas, the Amarolî is the drinking of the mid stream; leaving the 1st, as it is a mixture of too much bile and the last, which is useless.

He who drinks Amarî, snuffs it daily, and practices Vajrolî, is called practising Amarolî.

The bindu discharged in the practice of Vajrolî should be mixed with ashes, and the rubbing it on the best parts of the body gives divine sight.

The male point is squeezed by the proper practice-patch. If a woman protects herself from dust, she is also a yogini by Vajroli.

There is no doubt that some of her bindu will not be destroyed. The sound in her body is going to become a drop.

That point and that Bindu became one and went with the whole body. By the practice of Vajroli, one attains all perfection.

The dust which protects above the chin is the yogini. Khecheri knows the past and the future and will surely be six. Note - Needs improvement

He attains the perfection of the body by the practice of Vajroli. This meritorious yoga is enjoyed in pleasure, even liberating.

Kutilângî (crooked-bodied), Kuṇḍalinî, Bhujangî (a she-serpent) Śakti, Iśhwarî, Kundalî, Arundhatî,—all these words are synonymous.

As a door is opened with a key, so the Yogî opens the door of mukti by opening Kuṇḍalinî by means of Haṭha Yoga.

The Parameśwarî (Kuṇḍalinî) sleeps, covering the hole of the passage by which one can go to the seat of Brahma which is free from pains. Keeping the feet in Vajra-âsana (Padma-âsana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed.

Kuṇḍalî Sakti sleeps on the bulb, for the purpose of giving moksa to Yogîs and bondage to the ignorant. He who knows it, knows Yoga.

Kuṇḍalî is of a bent shape, and has been described to be like a serpent. He who has moved that Śakti is no doubt Mukta (released from bondage).

Youngster Tapaswini (a she-ascetic), lying between the Ganges and the Yamunâ, (Idâ and Pingalâ) should be caught hold of by force, to get the highest position.

Idâ is called goddess Ganges, Pingalâ goddess Yamunâ. In the middle of the Idâ and the Pingalâ is the infant widow, Kuṇḍalî.

This sleeping she-serpent should be awakened by catching hold of her tail. By the force of Haṭha, the Śakti leaves her sleep, and starts upwards.

This she-serpent is situated in Mûlâdhâr. She should be caught and moved daily, morning and evening, for ½ a prahar (1½ hours), by filling with air through Pingalâ by the Paridhana method.

The bulb is above the anus, a vitasti (12 angulas) long, and measures 4 angulas (3 inches) in extent and is soft and white, and appears as if a folded cloth.

Keeping the feet in Vajra-âsana (Padma-âsana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed.

The Yogî, sitting with Vajra-âsana and having moved Kuṇḍalî, should perform Bhastrikâ to awaken the Kuṇḍalî soon.

Bhânu (Sûrya, near the navel) should be contracted (by contracting the navel) which will move the Kuṇḍalî. There is no fear for him who does so, even if he has entered the mouth of death.

By moving this, for two muhûrtas, it is drawn up a little by entering the Suṣumnâ (spinal column).

By this Kuṇḍalinî leaves the entrance of the Suṣumnâ at once, and the Prâṇa enters it of itself.

Therefore, this comfortably sleeping Arundhatî should always be moved; for by so doing the Yogî gets rid of diseases.

The Yogî, who has been able to move the Śakti deserves success. It is useless to say more, suffice it to say that he conquers death playfully.

The Yogî observing Brahmacharya (continence and always eating sparingly, gets success within 40 days by practice with the Kuṇḍalinî.

After moving the Kuṇḍalî, plenty of Bhastrâ should be performed. By such practice, he has no fear from the god of death.

There is no other way, but the practice of the Kuṇḍalî, for washing away the impurities of 72,000 Nâdîs (veins).

This middle Nâdî becomes straight by steady practice of postures; Prâṇâyâma and Mudrâs of Yogîs.

Those whose sleep has decreased by practice and mind has become calm by samâdhi, get beneficial accomplishments by Sâmbhavî and other Mudrâs.

Without Raja Yoga, this earth, the night, and the Mudrâs, be they howsoever wonderful, do not appear beautiful. Note - Raja Yoga = âsana. Earth = steadiness, calmness. Night = Kumbhaka; cessations of the activity of the Prâṇa, just as King's officials cease moving at night. Hence night means absence of motion, i.e., Kumbhaka.

All the practices relating to the air should be performed with concentrated mind. A wise man should not allow his mind to wander away.

These are the Mudrâs, as explained by Âdinâtha (Shiva). Every one of them is the giver of great accomplishments to the practiser.

He is really the guru and to be considered as Îśvara in human form who teaches the Mudrâs as handed down from guru to guru.

Engaging in practice, by putting faith in his words, one gets the Siddhis of Anima, etc., as also evades death.

Chapter 3 — Tṝtīyopadeśaḥ