Haṭha Pradīpikā
उत्तानौ चरणौ कृत्वा ऊरुसंस्थौ प्रयत्नतः |
ऊरुमध्ये तथोत्तानौ पाणी कृत्वा ततो दृशौ ||45||
नासाग्रे विन्यसेद्राजदन्तमूलं च जिह्वया |
उत्तभ्य चिबुकं वक्षस्यास्थाप्य पवनं शनैः ||46||
Metre: Anuṣṭubh
Having carefully (prayatnataḥ) placed the two feet (caraṇau | acc du), turned upward (uttānau | acc du m), upon the thighs (ūru-saṃsthau | acc du m), and having done this (kṛtvā | abs), one should likewise (tathā) place (kṛtvā | abs) both hands (pāṇī | acc du), turned upward (uttānau | acc du m), in the middle of the thighs (ūru-madhye | loc sg); then (tataḥ) one should direct (vinyaset | 3p sg act opt) both eyes (dṛśau | acc du) ... toward the tip of the nose (nāsā-agre | loc sg), raise (uttabhya | abs) the root of the front teeth (rāja-danta-mūlam | acc sg) with the tongue (jihvayā | ins sg), place the chin (cibukam | acc sg) on the chest (vakṣasi | loc sg), and gently (śanaiḥ) gather (āsthāpya | abs) the breath (pavanam | acc sg).
Another instruction for Padmāsana: place the soles of the feet upward on the thighs and the hands, likewise facing upward, in the middle of the thighs; then direct the gaze.
Rest the gaze at the tip of the nose, work the tongue at the front of the palate or roots of the teeth, place the chin on the chest, and slowly gather the breath.
Rest the gaze at the tip of the nose, work the tongue at the front of the palate or roots of the teeth, place the chin on the chest, and slowly gather the breath.
According to Brahmānanda, the tongue rests against the roots of the two lateral front teeth; this tongue lock must be learned directly from the guru. He also recognizes Mūlabandha in the slow raising of the breath, likewise as a technique to be transmitted orally. Exponents of a secret Haṭha tradition, however, regarded the tongue lock alone as the decisive action in this passage.
rājadantamūlaṃ ca MBHDL2026 ] rājadantamūle tu NS1882
Place the feet on the thighs, with the soles upwards, and place the hands on the thighs, with the palms upwards.
Gaze on the tip of the nose, keeping the tongue pressed against the root of the teeth of the upper jaw, and the chin against the chest, and raise the air up slowly, i.e., pull the apâna-vâyû gently upwards.
Gaze on the tip of the nose, keeping the tongue pressed against the root of the teeth of the upper jaw, and the chin against the chest, and raise the air up slowly, i.e., pull the apâna-vâyû gently upwards.
Place the feet firmly on the opposite thighs and place the palms one upon another in the middle; direct your eyes to the tip of the nose and place the tip of the tongue at the root of the front teeth; place the chin on the wrist and slowly raise upwards the Prana (by contracting the anus upwards.)
Man strecke die Füsse aus, so dass die Schenkel mit Gewalt zusammengedrückt werden, lege die Hände ausgestreckt auf die Mitte der Schenkel (und zwar so dass die flache rechte Hand auf die flache linke zu liegen kommt, Com.); dann richte man die Augen auf die Nasenspitze, lege die Zunge an die Wurzel der beiden oberen (vordersten) Schneidezähne (râjadanta), drücke das Kinn auf die Brust und lasse den Athem langsam heraus.
Haṭha Pradīpikā 1.47
इदं पद्मासनं प्रोक्तं सर्वव्याधिविनाशनम् |
दुर्लभं येन केनापि धीमता लभ्यते भुवि ||47||
Metre: Anuṣṭubh
This (idam | nom sg n) is called (proktam | nom sg n ppp) Padmāsana (padma-āsanam | nom sg) and destroys all diseases (sarva-vyādhi-vināśanam | nom sg n). It is difficult to attain (durlabham | nom sg n): it is not attained by just anyone (kena | ins sg m), whoever (yena | ins sg m) that may be, even (api), but is attained (labhyate | 3p sg pas pres) on earth (bhuvi | loc sg) by a discerning person (dhīmatā | ins sg).
This Padmāsana is said to destroy disease, but it is not easily attained. It succeeds for the discerning and persistent practitioner.
This is called the Padmâsana, the destroyer of all diseases. It is difficult of attainment by everybody, but can be learnt by intelligent people in this world.
This is Padmasana that destroys all diseases. This cannot be attained by ordinary mortals. But only some intelligent persons attain it.
Dies ist das Padmasana, das alle Krankheiten vernichtet. Es ist nicht für jeden leicht ausführbar, wird aber von den Weisen auf Erden schon erlangt.
Haṭha Pradīpikā 1.48
कृत्वा संपुटितौ करौ दृढतरं बद्ध्वा तु पद्मासनं गाढं वक्षसि संनिधाय चिबुकं ध्यानं च तच्चेतसि |
kṛtvā saṃpuṭitau karau dṛḍhataraṃ, baddhvā tu padmāsanaṃ; gāḍhaṃ vakṣasi saṃnidhāya cibukaṃ, dhyānaṃ ca tac cetasi | Analysis ▾ Analysis ▴
|
kṛtvā
|
having made | |
|
saṃpuṭitau
|
cupped together | |
|
karau
|
both hands | |
|
dṛḍhataram
|
very firmly | |
|
baddhvā
|
having bound, adopted | |
|
tu
|
now, but | |
|
padma
|
lotus | |
|
āsanam
|
posture | |
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gāḍham
|
firmly, tightly | |
|
vakṣasi
|
on the chest | |
|
saṃnidhāya
|
having placed, applied | |
|
cibukam
|
chin | |
|
dhyānam
|
meditation | |
|
ca
|
and | |
|
tat
|
this | |
|
cetasi
|
in the mind |
वारं वारमपानमूर्ध्वमनिलं प्रोच्चालयन्पूरितं मुञ्चन्प्राणमुपैति बोधमतुलं शक्तिप्रभावान्नरः ||48||
vāraṃ vāram apānam ūrdhvam anilaṃ, proccālayan pūritaṃ; muñcan prāṇam upaiti bodham atulaṃ, śakti-prabhāvān naraḥ ||48|| Analysis ▾ Analysis ▴
|
vāram
|
time | |
|
vāram
|
time after time | |
|
apānam
|
apāna | |
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ūrdhvam
|
upward | |
|
anilam
|
breath, wind | |
|
proccālayan
|
driving, moving | |
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pūritam
|
filled, inhaled | |
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muñcan
|
releasing, letting go | |
|
prāṇam
|
prāṇa | |
|
upaiti
|
he reaches | |
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bodham
|
knowledge, awakening | |
|
atulam
|
unequalled | |
|
śakti
|
śakti, power | |
|
prabhāvāt
|
through the power | |
|
naraḥ
|
the person |
Metre: Śārdūlavikrīḍita
Having formed (kṛtvā | abs) both hands (karau | acc du) into a cup (saṃpuṭitau | acc du m ppp), the person (naraḥ | nom sg), having adopted (baddhvā | abs) Padmāsana (padma-āsanam | acc sg) very firmly (dṛḍhataram), firmly (gāḍham) placed (saṃnidhāya | abs) the chin (cibukam | acc sg) on the chest (vakṣasi | loc sg), and held this meditation (tat dhyānam | acc sg) in the mind (cetasi | loc sg), again (vāram) and again (vāram) drives (proccālayan | nom sg m pca) Apāna (apānam | acc sg) and the inhaled breath (pūritam anilam | acc sg) upward (ūrdhvam). Releasing (muñcan | nom sg m pca) Prāṇa (prāṇam | acc sg), he attains (upaiti | 3p sg act pres) unequalled knowledge (atulam bodham | acc sg) through the power of Śakti (śakti-prabhāvāt | abl sg).
In Padmāsana, the hands, chin, breath, and mind are gathered. By repeatedly raising Apāna and releasing Prāṇa, an incomparable awakening arises through the power of Śakti.
Brahmānanda develops a clear chain of effects. In Padmāsana, Jālandharabandha is applied and the chosen deity or Brahman is meditated upon. Apāna rises through Mūlabandha, while the inhaled Prāṇa is directed downward, and the two unite. This awakens Kuṇḍalinī; Prāṇa rises through Suṣumṇā to the crown, the mind becomes still, and direct realization of the self arises from this concentration.
dhyānaṃ ca tac cetasi MBHDL2026 ] dhyāyaṃś ca tac cetasi NS1882
Having kept both the hands together in the lap, performing the Padmâsana firmly, keeping the chin Fixed to the chest and contemplating on Him in the mind, by drawing the apâna-vâyû up (performing Mûla Bandha) and pushing down the air after inhaling it, joining thus the prâṇa and apâna in the navel, one gets the highest intelligence by awakening the śakti (kundalinî) thus.
Assuming the Padmasana posture and having placed the palms one upon another, fix the chin firmly upon the breast and, contemplating upon Brahma, frequently contract the anus and raise the Apana upwards; by a similar contraction of the throat force the Prana downwards. By this he obtains unequalled knowledge through the favour of Kundalini (which is roused by this process).
Mit den Händen bilde man eine kugelförmige Schale, führe das Padmasana besonders eifrig aus, drücke das Kinn fest auf die Brust und vertiefe sich ganz in die Betrachtung des Brahma (tat.). Wiederholt den Apâna (durch die Sushumna, Com.) aufwärts und den durch Pûraka erhaltenen Prâņa abwärts führend (d. h. Prâna und Apâna vereinigend) erlangt der Mensch durch die Macht der Sakti (Kundalî) unvergleichliche Weisheit.
Haṭha Pradīpikā 1.49
पद्मासनस्थितो योगी नाडीद्वारेषु पूरयन् |
मारुतं म्रियते यस्तु स मुक्तो नात्र संशयः ||49||
Metre: Anuṣṭubh
The yogi (yogī | nom sg) seated in Padmāsana (padma-āsana-sthitaḥ | nom sg m ppp) who (yaḥ | nom sg m) dies (mriyate | 3p sg med pres) while filling (pūrayan | nom sg m pca) [himself] with breath (mārutam | acc sg) through the openings of the channels (nāḍī-dvāreṣu | loc pl), he (saḥ | nom sg m) [is] indeed (tu) liberated (muktaḥ | nom sg m ppp); here (atra) [there is] no (na) doubt (saṃśayaḥ | nom sg).
The verse connects a yogi’s death with liberation. Today, it can invite you to consider what sustains you in the face of your own mortality.
Brahmānanda defines the retention of the inhaled wind spatially: Prāṇa is led through Suṣumṇā to the head and stabilized there. In his reading, the statement about liberation presupposes the opening and use of the middle channel.
nāḍīdvāreṣu pūrayan MBHDL2026 ] nāḍīdvāreṇa pūritam NS1882
mriyate MBHDL2026 ] mārayed MBHDL2024; dhārayed NS1882
mriyate MBHDL2026 ] mārayed MBHDL2024; dhārayed NS1882
The Yogî who, sitting with Padmâsana, can control breathing, there is no doubt, is free from bondage.
The Yogi sitting in the Padmasana posture by restraining the breath drawn in through the Nadis, becomes liberated; there is no doubt about this.
Der Yogin, welcher im Padmasana verweilend den eingeathmeten Prâņa vermittelst der Sushumna (nâdîdvâreņa nach Com. S.) festhält, wird erlöst; daran ist kein Zweifel.
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