Haṭha Pradīpikā 1.18
वसिष्ठाद्यैश्च मुनिभिर्मत्स्येन्द्राद्यैश्च योगिभिः |
अङ्गीकृतान्यासनानि कथ्यन्ते कानिचिन्मया ||18||
Metre: Anuṣṭubh
Some (kānicit | nom pl n) postures (āsanāni | nom pl), accepted (aṅgīkṛtāni | nom pl n ppp) by sages (munibhiḥ | ins pl) such as Vasiṣṭha and others (vasiṣṭha-ādyaiḥ | ins pl), and (ca) by yogis (yogibhiḥ | ins pl) such as Matsyendra and others (matsyendra-ādyaiḥ | ins pl), are taught (kathyante | 3p pl pas pres) by me (mayā | ins sg).
The text now describes several Āsanas recognized by ancient sages and yogis such as Vasiṣṭha and Matsyendra.
Brahmānanda distinguishes the named authorities by their primary emphasis. Vasiṣṭha and similar sages emphasize contemplation, while Matsyendra and the Nāth yogis emphasize Haṭha practice. Both groups know both approaches; the separate naming indicates only their respective main orientation. The text describes a selection of especially good Āsanas.
I am going to describe certain âsanas which have been adopted by Munîs like Vasiṣṭha, etc., and Yogîs like Matsyendra, etc.
I proceed to give out some of the Asanas that are accepted by such sages as Vasishta, &c., and such Yogis as Matsyendra, ' &c.
Von den Asana, welche von Sehern wie Vasishtha und von Yogin wie Matsyendra anerkannt werden, will ich einige erwähnen.
Haṭha Pradīpikā 1.19
जानूर्वोरन्तरे सम्यक्कृत्वा पादतले उभे |
ऋजुकायः समासीनः स्वस्तिकं तत्प्रचक्षते ||19||
Metre: Anuṣṭubh
Having properly (samyak) placed (kṛtvā | abs) both soles of the feet (pāda-tale ubhe | acc du n) in the space (antare | loc sg) between the knees and thighs (jānu-ūrvoḥ | gen du), [one sits] with the body upright (ṛju-kāyaḥ | nom sg), seated (samāsīnaḥ | nom sg m ppp); they call (pracakṣate | 3p pl med pres) this (tat | acc sg n) the auspicious pose (svastikam | acc sg).
Svastikāsana: Place the feet between the knees and thighs, and sit with the torso upright and straight.
Having kept both the hands under both the thighs, with the body straight, when one sits calmly in this posture, it is called Swastika.
Having firmly inserted both insteps between the thighs and the calves of the legs he should sit straight on a level place. This is Swastikasana.
Man lege gleichzeitig beide Fussohlen zwischen Knie und Schenkel, und sitze mit aufrechtem Körper da; dies nennt man Svastika.
Haṭha Pradīpikā 1.20
सव्ये दक्षिणगुल्फं तु पृष्ठपार्श्वे नियोजयेत् |
दक्षिणे ऽपि तथा सव्यं गोमुखं गोमुखं यथा ||20||
Metre: Anuṣṭubh
One should now (tu) place (niyojayet | 3p sg act opt) the right ankle (dakṣiṇa-gulpham | acc sg) on the left rear side (savye pṛṣṭha-pārśve | loc sg n), and likewise (tathā) also (api) the left [ankle] (savyam | acc sg m) on the right [side] (dakṣiṇe | loc sg n). This is cow-face pose (go-mukham | nom sg), resembling (yathā) a cow's face (go-mukham | acc sg).
Gomukhāsana: Place the right foot beside the left buttock and the left foot correspondingly beside the right, creating a form that resembles a cow's face.
gomukhaṃ gomukhaṃ yathā MBHDL2026 ] gomukhaṃ gomukhākṛtiḥ NS1882
Placing the right ankle on the left side and the left ankle on the right side, makes Gomukha-âsana, having the appearance of a cow.
Place the right sole under the left posterior and the left sole under the right posterior. This is called Gomukhasana and resembles the face of a cow.
Man lege den rechten Fussknöchel auf die linke Seite des Rückens und den linken auf die rechte; das ist Gomukha, welches das Aussehen eines Kuhgesichts hat.
Haṭha Pradīpikā 1.21
एकं पादमथैकस्मिन्विन्यस्योरुणि संस्थितम् |
इतरस्मिंस्तथा चोरुं वीरासनमितीरितम् ||21||
Metre: Anuṣṭubh
Having now (atha) placed (vinyasya | abs) one foot (ekam pādam | acc sg) on one thigh (ekasmin ūruṇi | loc sg), where it is fixed (saṃsthitam | acc sg m ppp), and likewise (tathā) the thigh (ūrum | acc sg) upon the other (itarasmin | loc sg m), this is thus (iti) called (īritam | nom sg n ppp) the hero pose (vīrāsanam | nom sg).
Vīrāsana: Place one foot on the opposite thigh and the other thigh correspondingly on the other foot. This creates the hero's seat.
athaikasmin vinyasyoruṇi saṃsthitam MBHDL2026 ] tathaikasmin vinyased uruṇi sthitam NS1882
One foot is to be placed on the thigh of the opposite side; and so also the other foot on the opposite thigh. This is called Vîrâsana.
Place one foot on the other thigh and the other foot under the other thigh. This is Virásana.
Man lege einen Fuss auf den einen Schenkel, und den andern Schenkel auf den andern Fuss, so wird dies Vîrâsana genannt.
Haṭha Pradīpikā 1.22
गुदं निष्पीड्य गुल्फाभ्यां व्युत्क्रमेण समाहितः |
कूर्मासनं भवेदेतदिति योगविदो विदुः ||22||
Metre: Anuṣṭubh
Having firmly pressed (niṣpīḍya | abs) the anus (gudam | acc sg) with both ankles (gulphābhyām | ins du) in crossed order (vyutkrameṇa | ins sg), composed (samāhitaḥ | nom sg m ppp), this (etat | nom sg n) becomes (bhavet | 3p sg act opt) tortoise pose (kūrmāsanam | nom sg): thus (iti) the knowers of yoga (yoga-vidaḥ | nom pl m) know it (viduḥ | 3p pl act perf).
Kūrmāsana: The yogi firmly presses the anus with the crossed ankles and remains collected. This is how those who know yoga describe the posture.
niṣpīḍya MBHDL2026 ] nirudhya NS1882
Placing the right ankle on the left side of anus, and the left ankle on the right side of it, makes what the Yogîs call Kûrma-âsana.
Press the anus firmly with the soles crossed and sit very carefully. This is Kúrmásana according to the Yogis.
Energisch versperre man mit den beiden Fussknöcheln in beliebiger Reihenfolge (vyutkramena) den anus; dies ist Kûrmasana; das wissen die Yogakundigen.
Haṭha Pradīpikā 1.23
पद्मासनं सुसंस्थाप्य जानूर्वोरन्तरे करौ |
निवेश्य भूमौ संस्थाप्य व्योमस्थः कुक्कुटासनम् ||23||
Metre: Anuṣṭubh
Having properly established (su-saṃsthāpya | abs) the lotus pose (padmāsanam | acc sg), inserted (niveśya | abs) both hands (karau | acc du) through the space (antare | loc sg) between the knees and thighs (jānu-ūrvoḥ | gen du), and placed them (saṃsthāpya | abs) on the ground (bhūmau | loc sg), [one remains] suspended in space (vyoma-sthaḥ | nom sg m): this is the wild-cock pose (kukkuṭāsanam | nom sg).
Kukkuṭāsana: From Padmāsana, pass the hands between the knees and thighs and place them on the floor, lifting the body so that it is suspended in the air.
susaṃsthāpya MBHDL2026 ] tu saṃsthāpya NS1882
Taking the posture of Padma-âsana and carrying the hands under the thighs, when the Yogî raises himself above the ground, with his palms resting on the ground, it becomes Kukkuṭa-âsana.
Assuming the Padmasana posture, insert the hands between the thighs and the calves; planting them firmly on the ground, rise from the ground. This is Kukkutasana.
Während man in der Stellung des Padmasana (s. I. 44) verweilt, bringe man die Hände zwischen Knie und Schenkel und stütze sie dann auf den Boden; das ist das erhabene Kukkuţâsana.
Haṭha Pradīpikā 1.24
कुक्कुटासनबन्धस्थो दोर्भ्यां संबध्य कन्धराम् |
शेते कूर्मवदुत्तान एतदुत्तानकूर्मकम् ||24||
Metre: Anuṣṭubh
Remaining in the bind of the wild-cock pose (kukkuṭa-āsana-bandha-sthaḥ | nom sg m), having clasped (saṃbadhya | abs) the neck (kandharām | acc sg) with both arms (dorbhyām | ins du), one lies (śete | 3p sg med pres) face upward (uttānaḥ | nom sg m) like a tortoise (kūrmavat). This (etat | nom sg n) is the upturned tortoise (uttāna-kūrmakam | nom sg).
Uttānakūrmakam: From the bind of Kukkuṭāsana, wrap the arms around the neck and lie extended on the back like a tortoise.
śete MBHDL2026 ] bhaved NS1882
Having assumed Kukkuṭa-âsana, when one grasps his neck by crossing his hands behind his head, and lies in this posture with his back touching the ground, it becomes Uttâna Kûrma-âsana, from its appearance like that of a tortoise.
Assuming the Kukkutasana posture, wind your arms around your neck and remain raised like a tortoise. This is called Uttana Kurmasana.
Wenn (der Yogin) die Stellung des Kukkuțâsana eingenommen hat und mit beiden Armen den Hals berührt, so wird der Ausgestreckte (uttana) gleich einer Schildkröte (kûrma); das ist uttânakûrmaka.
Haṭha Pradīpikā 1.25
पादाङ्गुष्ठौ तु पाणिभ्यां गृहीत्वा श्रवणावधि |
धनुराकर्षणात्कृष्टं धनुरासनमुच्यते ||25||
Metre: Anuṣṭubh
Having now (tu) grasped (gṛhītvā | abs) both big toes (pāda-aṅguṣṭhau | acc du) with both hands (pāṇibhyām | ins du), [one forms] a bow (dhanuḥ | nom sg), drawn (kṛṣṭam | nom sg n ppp) by pulling (ākarṣaṇāt | abl sg) as far as the ear (śravaṇa-avadhi | acc sg). [This] is called (ucyate | 3p sg pas pres) the bow pose (dhanus-āsanam | nom sg).
Dhanurāsana: Hold the big toes with the hands and draw them toward the ear like a bow.
Brahmānanda describes Dhanurāsana as an asymmetrical posture. One hand and the leg it holds remain extended, while the other hand draws the other big toe toward the ear. This creates the action of an archer.
dhanur ākarṣaṇāt kṛṣṭaṃ MBHDL2026 ] dhanurākarṣaṇaṃ kṛtvā MBHDL2024
Having caught the toes of the feet with both the hands and carried them to the ears by drawing the body like a bow, it becomes Dhanura âsana.
Taking hold of both the toes with your hands keep one arm extended and draw the other towards your ear as you would do with the string of a bow. This is called Dhanurasana.
Mit den Händen erfasse man die grossen Zehen und spanne den Bogen bis zum Ohr; dies wird Dhanurasana genannt. d. h. die eine Hand strecke man aus und die andere ziehe man bis zum Ohr hinauf.
Haṭha Pradīpikā 1.26
वामोरुमूलार्पितदक्षपादं जानोर्बहिर्वेष्टितदक्षदोष्णा |
vāmoru-mūlārpita-dakṣa-pādaṃ; jānor bahir-veṣṭita-dakṣa-doṣṇā | Analysis ▾ Analysis ▴
प्रगृह्य तिष्ठेत्परिवर्तिताङ्गः श्रीमत्स्यनाथोदितमासनं स्यात् ||26||
pragṛhya tiṣṭhet parivartitāṅgaḥ; śrī-matsya-nāthoditam āsanaṃ syāt ||26|| Analysis ▾ Analysis ▴
Metre: Upajāti
With the right foot (dakṣa-pādam | acc sg) placed at the root of the left thigh (vāma-ūru-mūla-arpita | kd ppp) and the right arm (dakṣa-doṣṇā | ins sg) wrapped (veṣṭita | kd ppp) around the outside (bahir) of the knee (jānoḥ | gen sg), one should grasp the foot (pragṛhya | abs) and remain (tiṣṭhet | 3p sg act opt) with the body twisted (parivartita-aṅgaḥ | nom sg). This posture (āsanam | nom sg) is taught by the glorious Matsyanātha (śrī-matsya-nātha-uditam | nom sg n ppp).
Matsyendrāsana: Place the right foot at the root of the left thigh, reach the right arm around the outside of the knee, and keep the body twisted. This posture is attributed to Matsyendranātha.
Brahmānanda makes the crossed grip more precise. The hand taken behind the back holds the foot resting on the opposite thigh, while the other hand reaches past the front of the knee and grasps the other foot by its big toe. He explicitly describes the mirrored execution on the other side as well.
jānor bahirveṣṭitadakṣadoṣṇā MBHDL2026 ] jānor bahir veṣṭitavāmapādam NS1882
Having placed the right foot at the root of the left thigh, let the toe be grasped with the right hand passing over the back, and having placed the left foot on the right thigh at its root, let it be grasped with the left hand passing behind the back. This is the âsana, as explained by Śri Matsyanâtha. It increases appetite and is an instrument for destroying the group of the most deadly diseases. Its practice awakens the Kundalinî, stops the nectar shedding from the moon in people.
Place the right foot at the foot of the left thigh and the left foot outside the right knee. Take hold of the right foot by the left hand and the left foot by the right hand and turn your head towards the left completely. This is Matsyendrasana.
Man ergreife den rechten an die Wurzel des linken Schenkels gebrachten Fuss (mit der linken Hand, Com.) und den linken an die Aussenseite des rechten Knies gelegten Fuss (mit der rechten Hand, Com.) und drehe den Körper (die linke Seite nach Vornen, Com.); dies ist das von Srîmatsyanatha gelehrte Asana.
Haṭha Pradīpikā 1.27
मत्स्येन्द्रपीठं जठरप्रचण्ड पिचण्डरुङ्मण्डलखण्डनास्त्रम् |
matsyendra-pīṭhaṃ jaṭhara-pracaṇḍa; picaṇḍa-ruṅ-maṇḍala-khaṇḍanāstram | Analysis ▾ Analysis ▴
अभ्यासतः कुण्डलिनीप्रबोधं दण्डस्थिरत्वं च ददाति पुंसाम् ||27||
abhyāsataḥ kuṇḍalinī-prabodhaṃ; daṇḍa-sthiratvaṃ ca dadāti puṃsām ||27|| Analysis ▾ Analysis ▴
Metre: Upajāti
Matsyendra's seat (matsyendra-pīṭham | nom sg) is a weapon (astram | nom sg) for destroying a host (maṇḍala-khaṇḍana | tp gen) of chronic and severe (jaṭhara-pracaṇḍa | kd) diseases (ruj | tp gen) of the abdomen (picaṇḍa | tp loc). Through practice (abhyāsataḥ | abl sg), it brings about (dadāti | 3p sg act pres) in people (puṃsām | gen pl) the awakening of Kuṇḍalinī (kuṇḍalinī-prabodham | acc sg) and (ca) steadiness of the spine (daṇḍa-sthiratvam | acc sg).
Matsyendrāsana is regarded as a weapon against stubborn and painful abdominal diseases. Regular practice awakens Kuṇḍalinī and stabilizes the spine.
Brahmānanda locates the moon above the palate. Matsyendrāsana is said to stop its continual dripping. At the same time, Kuṇḍalinī, resting at the “base,” awakens from sleep. The verse thus connects the physical twisting posture with two processes in the subtle yogic body.
jaṭharapracaṇḍapicaṇḍaruṅmaṇḍalakhaṇḍanāstram MBHDL2026 ] jaṭharapradīptiṃ pracaṇḍarugmaṇḍalakhaṇḍanāstram NS1882
This Matsyendrasana increases appetite by fanning the gastric fire and destroys terrible diseases in the body; when practised it rouses Kundalini and makes the Moon steady.
Das Matsyendrasana facht das Verdauungsfeuer an, verleiht den Menschen eine Waffe zur Bekämpfung der Schaar heftiger Krankheiten; durch die Uebung wird die Kundalinî geweckt und der Candra wird fest.
Haṭha Pradīpikā 1.28
प्रसार्य पादौ भुवि दण्डरूपौ दोर्भ्यां पदाग्रद्वितयं गृहीत्वा |
prasārya pādau bhuvi daṇḍa-rūpau; dorbhyāṃ padāgra-dvitayaṃ gṛhītvā | Analysis ▾ Analysis ▴
जानूपरिन्यस्तललाटदेशो वसेदिदं पश्चिमताणमाहुः ||28||
Metre: Upajāti
Having extended (prasārya | abs) both legs (pādau | acc du) on the ground (bhuvi | loc sg), straight like staffs (daṇḍa-rūpau | acc du m), and grasped (gṛhītvā | abs) the pair of tips of the feet (pāda-agra-dvitayam | acc sg) with both hands (dorbhyām | ins du), one should remain (vaset | 3p sg act opt) with the forehead placed above the knees (jānu-upari-nyasta-lalāṭa-deśaḥ | nom sg). They call (āhuḥ | 3p pl act perf) this (idam | acc sg n) the back stretch (paścimatāṇam | acc sg).
Paścimatāṇa: Extend the legs straight along the floor like a staff. Hold the tips of the feet with the hands and rest the forehead on the knees.
According to Brahmānanda, the heels should touch during the forward bend and the legs should remain extended like a staff. The big toes are drawn firmly with the curved index fingers, without lifting the areas below the knees from the floor. The forehead finally rests on the knees.
paścimatāṇam MBHDL2026 ] paścimatānam NS1882
Having stretched the feet on the ground, like a stick, and having grasped the toes of both the feet with both the hands, when one sits with his forehead resting on the thighs, it is called Paśchima Tâna.
Stretch out both the legs and having taken hold of the toes of the feet with the hands, place your forehead upon your knees This is Paschimasana.
Wenn man die Füsse gleich Stöcken auf dem Boden ausstreckt, mit den Händen die beiden Fussspitzen ergreift und die Stirne auf die Knie legend (in dieser Stellung) verweilt, so nennt man dies Paşcimatâna.
Haṭha Pradīpikā 1.29
इति पश्चिमताणमासनाग्र्यं पवनं पश्चिमवाहिनं करोति |
iti paścimatāṇam āsanāgryaṃ; pavanaṃ paścima-vāhinaṃ karoti | Analysis ▾ Analysis ▴
उदयं जठरानलस्य कुर्यादुदरे कार्श्यमरोगतां च पुंसाम् ||29||
udayaṃ jaṭharānalasya kuryād; udare kārśyam arogatāṃ ca puṃsām ||29|| Analysis ▾ Analysis ▴
Metre: Śiśulīlā
Thus (iti), the back stretch (paścimatāṇam | nom sg), the foremost posture (āsana-agryam | nom sg n), makes (karoti | 3p sg act pres) the breath (pavanam | acc sg) flow backward (paścima-vāhinam | acc sg m). It should cause (kuryāt | 3p sg act opt) the digestive fire (jaṭhara-analasya | gen sg) to rise (udayam | acc sg), make the abdomen (udare | loc sg) slender (kārśyam | acc sg), and (ca) bring people (puṃsām | gen pl) freedom from disease (arogatām | acc sg).
Paścimatāṇa is regarded as an outstanding Āsana. It directs the breath toward the back of the body and into the central channel, strengthens the digestive fire, makes the abdomen lean, and supports health.
Brahmānanda explicitly identifies the “western path” with Suṣumṇā, the middle channel. Paścimatāna is said to lead Prāṇa into this central yogic channel.
paścimatāṇam MBHDL2026 ] paścimatānam NS1882
This Paśchima Tâna carries the air from the front to the back part of the body (i.e., to the suṣumna). It kindles gastric fire, reduces obesity and cures all diseases of men.
This most excellent of all asanas, Paschimasana, makes the breath flow through the Sushumna, rouses the gastric fire, makes the loins lean and removes all diseases.
Dieses unter den Asana hervorragende Paşcimatâna macht, dass der Athem durch Pascima geht, befördert die Verdauung und bringt bei den Menschen Magerkeit des Bauches und Gesundheit hervor.
Haṭha Pradīpikā 1.30
धरामवष्टभ्य करस्थलाभ्यां तत्कूर्परस्थापितनाभिपार्श्वः |
dharām avaṣṭabhya kara-sthalābhyāṃ; tat kūrpara-sthāpita-nābhi-pārśvaḥ | Analysis ▾ Analysis ▴
उच्चासनो दण्डवदुत्थितः खे मयूरमेतत्प्रवदन्ति पीठम् ||30||
uccāsano daṇḍavad utthitaḥ khe; mayūram etat pravadanti pīṭham ||30|| Analysis ▾ Analysis ▴
Metre: Upajāti
Having supported oneself (avaṣṭabhya | abs) on the ground (dharām | acc sg) with both palms (kara-sthalābhyām | ins du), then (tat) placing the sides of the navel upon the elbows (kūrpara-sthāpita-nābhi-pārśvaḥ | nom sg m bv), raised (utthitaḥ | nom sg m ppp) in the air (khe | loc sg) in an elevated posture (ucca-āsanaḥ | nom sg m bv) like a staff (daṇḍavat), they call (pravadanti | 3p pl act pres) this posture (etat pīṭham | acc sg n) the peacock (mayūram | acc sg).
Mayūrāsana: Support the body on the palms, place the elbows beside the navel, and raise the body straight into the air like a staff.
karasthalābhyāṃ MBHDL2026 ] karadvayena NS1882
Place the palms of both the hands on the ground, and place the navel on both the elbows and balancing thus, the body should be stretched backward like a stick. This is called Mayûra-âsana.
Plant your hands firmly on the ground and support your body upon your elbows pressing against the side of your loins. Raise your feet in the air stiff and straight on a level with the head. This is Mayurasana.
Man stütze beide Hände auf die Erde, drücke die Ellenbogen in die Nabelgegend und sitze aufrecht, steif wie ein Stock; dies nennt man Mayûrapîtha.
Haṭha Pradīpikā 1.31
हरति सकलरोगानाशु गुल्मोदरादीनभिभवति च दोषानासनं श्रीमयूरम् |
harati sakala-rogān, āśu gulmodarādīn; abhibhavati ca doṣān, āsanaṃ śrī-mayūram | Analysis ▾ Analysis ▴
|
harati
|
removes, eliminates | |
|
sakala
|
all, every | |
|
rogān
|
diseases | |
|
āśu
|
quickly | |
|
gulma
|
abdominal swelling | |
|
udara
|
abdominal disorders | |
|
ādīn
|
and the like | |
|
abhibhavati
|
overpowers, overcomes | |
|
ca
|
and | |
|
doṣān
|
doṣas, disorders | |
|
āsanam
|
āsana | |
|
śrī
|
glorious | |
|
mayūram
|
peacock |
बहुकदशनभुक्तं भस्म कुर्यादशेषं जनयति जठराग्निं जारयेत्कालकूटम् ||31||
bahu-kadaśana-bhuktaṃ, bhasma kuryād aśeṣaṃ; janayati jaṭharāgniṃ, jārayet kāla-kūṭam ||31|| Analysis ▾ Analysis ▴
Metre: Mālinī
The glorious peacock posture (śrī-mayūram āsanam | nom sg) quickly (āśu) removes (harati | 3p sg act pres) all diseases (sakala-rogān | acc pl), overcomes (abhibhavati | 3p sg act pres) abdominal swelling, abdominal disorders, and the like (gulma-udara-ādīn | acc pl m), as well as (ca) the doṣas (doṣān | acc pl). It should (kuryāt | 3p sg act opt) reduce to ashes (bhasma | acc sg) all (aśeṣam | acc sg n) bad food eaten in excess (bahu-kadaśana-bhuktam | acc sg n ppp), kindle (janayati | 3p sg act pres caus) the digestive fire (jaṭhara-agnim | acc sg), and cause (jārayet | 3p sg act opt caus) deadly poison (kāla-kūṭam | acc sg) to be digested.
Mayūrāsana is described as a powerfully cleansing posture. It is said to overcome abdominal diseases and Doṣas, kindle digestion, and even “burn” heavy, harmful food or poison.
Brahmānanda softens the claim that Mayūrāsana can digest Kālakūṭa poison into a comparison: it refers to food that is harmful like Kālakūṭa. The Āsana is said to increase digestive power sufficiently to process even food that is difficult to digest or unwholesome.
This Âsana soon destroys all diseases, and removes abdominal disorders, and also those arising from irregularities of phlegm, bile and wind, digests unwholesome food taken in excess, increases appetite and destroys the most deadly poison.
This Asana cures Gulma (diseases of the stomach), dropsy and Pleeha (diseases of the spleen), and removes all diseases caused by an 'excess of wind, bile or phlegm. It easily digests food taken immoderately and promiscuously, and reduces to ashes even the terrible poison Halahala.
Das hehre Mayûrâsana heilt schnell alle Krankheiten wie Gulma und Wassersucht, und überwindet Störungen in den Funktionen der drei humores. Hat man eine Menge schlechte Nahrung genossen, so wird sie zu Asche verbrannt (d. h. verdaut), das Magenfeuer wird angefacht und (selbst) Kalakûța wird verdaut.
Haṭha Pradīpikā 1.32
उत्तानशववद्भूमौ शयनं तु शवासनम् |
सर्वासनश्रान्तिहरं चित्तविश्रान्तिसाधनम् ||32||
Metre: Anuṣṭubh
Lying (śayanam | nom sg) on the ground (bhūmau | loc sg) face upward like a corpse (uttāna-śava-vat) is now (tu) the corpse pose (śava-āsanam | nom sg). It removes fatigue from all postures (sarva-āsana-śrānti-haram | nom sg n) and is a means of resting the mind (citta-viśrānti-sādhanam | nom sg).
Śavāsana is lying quietly on the back like a corpse. It releases the fatigue of Āsana practice and allows the mind to settle.
uttānaśavavad MBHDL2026 ] uttānaṃ śavavad NS1882
tu śavāsanam MBHDL2026 ] tac chavāsanam NS1882
sarvāsanaśrāntiharaṃ cittaviśrāntisādhanam MBHDL2026 ] śavāsanaṃ śrāntiharaṃ cittaviśrāntikārakam NS1882
tu śavāsanam MBHDL2026 ] tac chavāsanam NS1882
sarvāsanaśrāntiharaṃ cittaviśrāntisādhanam MBHDL2026 ] śavāsanaṃ śrāntiharaṃ cittaviśrāntikārakam NS1882
Lying down on the ground, like a corpse, is called Śava-âsana. It removes fatigue and gives rest to the mind.
Lying upon one's back on the ground at full length like a corpse is called Shatâsana. This removes the fatigue caused by the other Asanas and induces calmness of mind.
Liegt man gleich einem Leichnam ausgestreckt auf dem Boden, so wird dies Şavâsana genannt. Das Şavasana vertreibt die Müdigkeit und lässt den Geist ausruhen.
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