Haṭha Pradīpikā 1.34
सिद्धं पद्मं तथा सिंहं भद्रं चेति चतुष्टयम् |
श्रेष्ठं तत्रापि च सखे तिष्ठ सिद्धासने सदा ||34||
Metre: Anuṣṭubh
Siddha (siddham | nom sg n), Padma (padmam | nom sg), likewise (tathā) Siṃha (siṃham | nom sg), and Bhadra (bhadram | nom sg n): and so (ceti) this is the group of four (catuṣṭayam | nom sg). Among these (tatra), it is also (api ca) the best (śreṣṭham | nom sg n); therefore, friend (sakhe | voc sg), always (sadā) sit (tiṣṭha | 2p sg act imp) in Siddhāsana (siddha-āsane | loc sg).
The four most important seats are Siddhāsana, Padmāsana, Siṃhāsana, and Bhadrāsana. The text gives special prominence to Siddhāsana: sit in it again and again.
sakhe tiṣṭha MBHDL2026 ] sukhe tiṣṭhet NS1882
These four are:—The Siddha, Padma, Sinha and Bhadra. Even of these, the Siddha-âsana, being very comfortable, one should always practise it.
They are Siddha, Padma, Simha and Bhadra. Of these, the most comfortable and the most excellent is Siddhasana.
Siddhasana, Padmasana, Simhasana, Bhadrasana; so heissen die vier. Am besten verweilt man immer in dem glückbringenden Siddhasana.
Haṭha Pradīpikā 1.35
योनिस्थानकमङ्घ्रिमूलघटितं कृत्वा दृढं विन्यसेन्मेढ्रे पादमथैकमेकहृदयोधृत्वा समं विग्रहम् |
yoni-sthānakam aṅghri-mūla-ghaṭitaṃ, kṛtvā dṛḍhaṃ vinyasen; meḍhre pādam athaikam eka-hṛdayo,dhṛtvā samaṃ vigraham | Analysis ▾ Analysis ▴
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yoni
|
yoni, perineal region | |
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sthānakam
|
place, location | |
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aṅghri
|
foot, heel | |
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mūla
|
root, base | |
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ghaṭitam
|
applied, joined | |
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kṛtvā
|
having made | |
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dṛḍham
|
firmly | |
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vinyaset
|
he should place | |
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meḍhre
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at the penis | |
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pādam
|
the foot | |
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atha
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then | |
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ekam
|
one | |
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eka
|
one-pointed | |
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hṛdayaḥ
|
heart, mind | |
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dhṛtvā
|
having held | |
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samam
|
straight, even | |
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vigraham
|
body |
स्थाणुः संयमितेन्द्रियो ऽचलदृशा पश्यन्भ्रुवोरन्तरं चैतन्मोक्षकपाटभेदजनकं सिद्धासनं प्रोच्यते ||35||
sthāṇuḥ saṃyamitendriyo 'cala-dṛśā, paśyan bhruvor antaraṃ; caitan mokṣa-kapāṭa-bheda-janakaṃ, siddhāsanaṃ procyate ||35|| Analysis ▾ Analysis ▴
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sthāṇuḥ
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motionless | |
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saṃyamita
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restrained | |
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indriyaḥ
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possessing senses | |
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acala
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unmoving | |
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dṛśā
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with the gaze | |
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paśyan
|
looking | |
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bhruvoḥ
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of the eyebrows | |
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antaram
|
space between | |
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ca
|
and | |
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etat
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this | |
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mokṣa
|
liberation | |
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kapāṭa
|
door leaf, gate | |
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bheda
|
breaking through | |
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janakam
|
producing | |
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siddha
|
siddha, perfected | |
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āsanam
|
posture | |
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procyate
|
is called |
Metre: Śārdūlavikrīḍita
Having firmly (dṛḍham) brought (ghaṭitam | acc sg n ppp) the root of the heel (aṅghri-mūla | tp gen) to the perineal region (yoni-sthānakam | acc sg), and having done this (kṛtvā | abs), one should place (vinyaset | 3p sg act opt) one foot (pādam ekam | acc sg) at the penis (meḍhre | loc sg). Then (atha), one-pointed in mind (eka-hṛdayaḥ | nom sg m bv), holding (dhṛtvā | abs) the body (vigraham | acc sg) straight (samam | acc sg m), one remains motionless (sthāṇuḥ | nom sg m), the senses restrained (saṃyamita-indriyaḥ | nom sg m bv), looking (paśyan | nom sg m pca) with an unmoving gaze (acala-dṛśā | ins sg) into the space (antaram | acc sg) between the eyebrows (bhruvoḥ | gen du). And (ca) this (etat | nom sg n), which opens the gate to liberation (mokṣa-kapāṭa-bheda-janakam | nom sg n), is called (procyate | 3p sg pas pres) Siddhāsana (siddha-āsanam | nom sg).
Siddhāsana: Press one heel firmly against the perineum and place the other foot at the genitals. Keep the body upright and motionless, gather the senses, and rest the gaze between the eyebrows. The text calls this a posture that opens the gateway to liberation.
According to Brahmānanda's oral tradition, the chin should not be pressed against the chest; about four fingerbreadths remain between them. At the same time, the senses are withdrawn from their objects and the gaze remains motionless between the eyebrows. Siddhāsana thus “opens the gate” to liberation as a posture of both bodily and sensory concentration.
ekahṛdayo dhṛtvā samaṃ vigraham MBHDL2026 ] eva hṛdaye kṛtvā hanuṃ susthiram NS1882
Press firmly the heel of the left foot against the perineum, and the right heel above the male organ. With the chin pressing on the chest, one should sit calmly, having restrained the senses, and gaze steadily the space between the eyebrows. This is called the Siddha Âsana, the opener of the door of salvation.
Press firmly the perineal space with the heel and place the other heel above the penis (or pubes). Fix your chin tightly upon your breast. Remain erect with your organs under control and look fixedly at the spot between the eyebrows. This is called Siddhasana; and it removes every obstacle from the path to emancipation.
Man halte eine Ferse (die linke, Com.) fest an das perinaeum (yoni) gedrückt, die andere (die rechte, Com.) an den penis und das Kinn fest auf die Herzgegend. Unbeweglich, die Sinnesthätigkeit konzentrirend und mit starrem Blick, fixire man den Raum zwischen den Augenbrauen. Dies ist das Siddhâsana, welches die Erlösungsthüre öffnet.
Haṭha Pradīpikā 1.36
मेढ्रादुपरि निक्षिप्य सव्यगुल्फं तथोपरि |
गुल्फान्तरं च निक्षिप्य सिद्धासनमिदं भवेत् ||36||
Metre: Anuṣṭubh
Having placed (nikṣipya | abs) the left heel (savya-gulpham | acc sg) above (upari) the penis (meḍhrāt | abl sg), and likewise (tathā) placed (nikṣipya | abs) the other heel (gulpha-antaram | acc sg) above it (upari), this (idam | nom sg n) becomes (bhavet | 3p sg act opt) Siddhāsana (siddha-āsanam | nom sg).
Another description of Siddhāsana: place the left heel above the genital region and the other heel above it.
nikṣipya savyagulphaṃ MBHDL2026 ] vinyasya savyaṃ gulphaṃ NS1882
This Siddhâsana is performed also by placing the left heel on Meḍhra (above the male organ), and then placing the right one on it.
Place the right heel above the penis and the left above the right. This is called Siddhasana also.
Man lege den linken Fussknöchel über den penis und über diesen den andern Fussknöchel; dies ist Siddhasana.
Haṭha Pradīpikā 1.37
एतत्सिद्धासनं प्राहुरन्ये वज्रासनं विदुः |
मुक्तासनं वदन्त्येके प्राहुर्गुप्तासनं परे ||37||
Metre: Anuṣṭubh
Some call (prāhuḥ | 3p pl act perf) this (etat | acc sg n) Siddhāsana (siddha-āsanam | acc sg); others (anye | nom pl m) know it (viduḥ | 3p pl act perf) as Vajrāsana (vajra-āsanam | acc sg). Some (eke | nom pl m) say (vadanti | 3p pl act pres) Muktāsana (mukta-āsanam | acc sg), while others (pare | nom pl m) call it (prāhuḥ | 3p pl act perf) Guptāsana (gupta-āsanam | acc sg).
This posture has different names depending on the tradition: Siddhāsana, Vajrāsana, Muktāsana, or Guptāsana.
Brahmānanda does not treat the four names as simply interchangeable terms. In his tradition, Siddhāsana, Vajrāsana, Muktāsana, and Guptāsana differ in the order and position of the two heels at the perineum and genital region. For him, the verse preserves several closely related traditions of sitting.
Some call this Siddhâsana, some Vajrâsana. Others call it Mukta Âsana or Gupta Âsana.
Some say this is Siddhasana, others Vajrasana, others Muktasana and others Guptasana.
Dies nennen Einige Siddhasana, Andere Vajrâsana, Muktasana und Guptasana.
Haṭha Pradīpikā 1.38
यमेष्विव मिताहारमहिंसां नियमेष्विव |
मुख्यं सर्वासनेष्वेकं सिद्धाः सिद्धासनं विदुः ||38||
Metre: Anuṣṭubh
Just as (iva) moderate eating (mita-āhāram | acc sg) [is essential] among the restraints (yameṣu | loc pl), and non-violence (ahiṃsām | acc sg) among the observances (niyameṣu | loc pl), so the adepts (siddhāḥ | nom pl) know (viduḥ | 3p pl act perf) Siddhāsana (siddha-āsanam | acc sg) as the principal (mukhyam | acc sg n), the one (ekam | acc sg n), among all postures (sarva-āsaneṣu | loc pl).
Just as moderate eating and nonviolence are among the most important foundations, Siddhāsana is regarded as the central and foremost posture.
Just as sparing food is among Yamas, and Ahiṃsâ among the Niyamas, so is Siddhâsana called by adepts the chief of all the âsanas.
The Siddhas say that as among Niyamas, the most important is not doing any harm to any one, and among Yamas a moderate diet, so is Siddhasana among the Asanas.
Gleichwie die Vollendeten unter den Yama zuerst die Mässigkeit im Essen nennen, unter den Niyama die Ahimsa, so kennen sie unter allen Asana als erstes einzig das Siddhasana.
Haṭha Pradīpikā 1.39
चतुराशीतिपीठेषु सिद्धमेव सदा भजेत् |
द्वासप्ततिसहस्रेषु सुषुम्णामिव नाडिषु ||39||
Metre: Anuṣṭubh
Among the eighty-four seats (catur-aśīti-pīṭheṣu | loc pl), one should always (sadā) prefer (bhajet | 3p sg act opt) Siddhāsana (siddham | acc sg n) alone (eva), just as (iva), among the seventy-two thousand channels (dvā-saptati-sahasreṣu nāḍiṣu | loc pl), [one should prefer] Suṣumṇā (suṣumṇām | acc sg).
Among the eighty-four Āsanas, Siddhāsana should be preferred just as Suṣumṇā is preferred among the seventy-two thousand Nāḍīs.
sadā bhajet MBHDL2026 ] sadābhyaset NS1882
dvāsaptatisahasreṣu suṣumṇām iva nāḍiṣu MBHDL2026 ] dvāsaptatisahasrāṇāṃ nāḍīnāṃ malaśodhanam NS1882
dvāsaptatisahasreṣu suṣumṇām iva nāḍiṣu MBHDL2026 ] dvāsaptatisahasrāṇāṃ nāḍīnāṃ malaśodhanam NS1882
Out of the 84 Âsanas Siddhâsana should always be practised, because it cleanses the impurities of 72,000 nâḍîs.
Of the 84 Asanas, one should always practise Siddhasana. It purifies the 72,000 Nadis.
Von den 84 Asana soll man stets das Siddhasana üben, welches die 72000 Nâdî von Unreinigkeiten säubert.
Haṭha Pradīpikā 1.40
आत्मध्यायी मिताहारी यावद्द्वादशवत्सरम् |
सदा सिद्धासनाभ्यासाद्योगी निष्पत्तिमाप्नुयात् |
श्रमदैर्बहुभिः पीठैः किं स्यात्सिद्धासने सति ||40||
Metre: Anuṣṭubh
The yogi (yogī | nom sg) who meditates on the Self (ātman-dhyāyī | nom sg m) and eats moderately (mita-āhārī | nom sg m) attains (āpnuyāt | 3p sg act opt) completion (niṣpattim | acc sg) when he practises Siddhāsana (siddha-āsana-abhyāsāt | abl sg) regularly (sadā) for up to (yāvat) twelve years (dvādaśa-vatsaram | acc sg). When Siddhāsana is present (siddha-āsane sati | loc absl sg), what purpose (kim | nom sg n) would (syāt | 3p sg act opt) the many tiring seats (śrama-daiḥ bahubhiḥ pīṭhaiḥ | ins pl) serve?
One who lives moderately, meditates on the self, and perseveres in Siddhāsana is said to reach perfection. Once Siddhāsana is established, many strenuous postures lose their priority.
Brahmānanda understands Niṣpatti as the consummation of yoga. He interprets the statement strongly: one who meditates on the self, eats moderately, and continually practises Siddhāsana could reach this consummation even without another yogic practice. This explains the seat's special preeminence in his interpretation.
śramadair bahubhiḥ pīṭhaiḥ kiṃ syāt siddhāsane sati MBHDL2026 ] kim anyair bahubhiḥ pīṭhaiḥ siddhe siddhāsane sati NS1882
By contemplating on oneself, by eating sparingly, and by practising Siddhâsana for 12 years, the Yogî obtains success.
The Yogi practising contemplation upon his Atma and observing a moderate diet, if he practises the Siddhasana for 12 years, obtains the Yoga Siddhis.
Wenn ein Yogin zwölf Jahre lang über die Allseele (âtma) nachdenkt und Mässigkeit im Essen übt, so erlangt er durch fortwährendes Ueben des Siddhasana die Vollendung.
Haṭha Pradīpikā 1.41
प्राणानिले सावधानं बद्धे केवलकुम्भके |
उत्पद्यते निरायासात्स्वयमेवोन्मनी यथा ||41||
Metre: Anuṣṭubh
Just as (yathā) Unmanī (unmanī | nom sg), the state beyond mind, arises (utpadyate | 3p sg med pres) by itself (svayam), without effort (nirāyāsāt | abl sg), indeed (eva), when the prāṇa breath (prāṇa-anile | loc absl sg) is carefully (sa-avadhānam | acc sg) held (baddhe | loc absl sg m ppp) in Kevala Kumbhaka (kevala-kumbhake | loc sg), ...
When Prāṇa is gathered in Kevala Kumbhaka, Unmanī, the state beyond ordinary mind, can arise effortlessly by itself.
For Brahmānanda, Unmanī is the state in which the ordinary mind has been transcended. Because of its blissful effect, he compares it to a crescent moon. As soon as Prāṇa is truly bound in Kevala Kumbhaka, spontaneous suspension of the breath, this state is said to arise by itself without additional effort.
om. MBHDL2026 ] add. kim anyair bahubhiḥ pīṭhaiḥ siddhe siddhāsane sati NS1882 ante prāṇānile
Other postures are of no use, when success has been achieved in Siddhâsana, and Prâṇa Vâyû becomes calm and restrained by Kevala Kumbhaka.
When the Siddhasana is mastered, and the breath carefully restrained by the practice of Kévala Kumbhaka, why do we need the various other Asanas?
Was sollen die vielen andern Asana, wenn einmal das Siddhasana geglückt ist, wenn bei sorgfältigem Kevalakumbhaka der Athem gehemmt wird.
Haṭha Pradīpikā 1.42
तथैकस्मिन्नेव दृढं बद्धे सिद्धासने सदा |
बन्धत्रयमनायासात्स्वयमेवोपजायते ||42||
Metre: Anuṣṭubh
... so (tathā) the triad of locks (bandha-trayam | nom sg n) arises (upajāyate | 3p sg med pres) by itself (svayam), without effort (anāyāsāt | abl sg), indeed (eva), when one is always (sadā) firmly (dṛḍham) established (baddhe | loc absl sg n ppp) in this one (ekasmin | loc absl sg n) Siddhāsana (siddha-āsane | loc absl sg).
Once Siddhāsana is firmly established, the three Bandhas arise almost by themselves. The posture thus becomes a foundation for deep inner absorption.
Brahmānanda identifies the “triple bond” as Mūlabandha, Uḍḍiyānabandha, and Jālandharabandha. Once Siddhāsana has been firmly mastered, the bodily conditions for these three locks are said to be so fully present that they arise by themselves, without the exertion otherwise described.
dṛḍhaṃ baddhe siddhāsane sadā MBHDL2026 ] dṛḍhe siddhe siddhāsane sati NS1882
Success in one Siddhâsana alone becoming firmly established, one gets Unmanî at once, and the three bonds (Bandhas) are accomplished of themselves.
When the Siddhasana is mastered, the Unmani-avastha (described later on), which gives delight, and the three Bandhas follow without effort and naturally.
Ohne Anstrengung entspringt (daraus) die Mondsichel Unmanî; wenn man daher in dem Einen sicher ist, wenn das Siddhasana geglückt ist, so entspringen ohne Mühe daraus von selbst die drei Bandha.
Haṭha Pradīpikā 1.43
नासनं सिद्धसदृशं न कुम्भः केवलोपमः |
न खेचरीसमा मुद्रा न नादसदृशो लयः ||43||
Metre: Anuṣṭubh
There is no (na) posture (āsanam | nom sg) like Siddha (siddha-sadṛśam | nom sg n), no (na) breath retention (kumbhaḥ | nom sg) comparable to Kevala (kevala-upamaḥ | nom sg m), no (na) mudrā (mudrā | nom sg) equal to Khecarī (khecarī-samā | nom sg f), and no (na) dissolution (layaḥ | nom sg) like Nāda (nāda-sadṛśaḥ | nom sg m).
The text sums up its assessment concisely: no seat equals Siddhāsana, no breath retention equals Kevala, no Mudrā equals Khecarī, and no path dissolves the mind like Nāda.
There is no Âsana like the Siddhâsana and no Kumbhaka like the Kevala. There is no mudrâ like the Khechari and no laya like the Nâda (Anâhata Nâda.)
There is no Asana like the Siddha, no Kumbhaka like the Kevala, no Mudra like the Khechari, and no Laya (absorption of the mind) like the Nada.
Es gibt kein Asana gleich dem Siddhasana, keinen Kumbha gleich dem Kevalakumbha (s. Einl. p. XIX), keine Mudrâ gleich der Khecarî (III. 32) und keinen Laya gleich dem Nâda (IV. 66).
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