Haṭha Pradīpikā 2.2
चले वाते चलं सर्वं निश्चले दृढबन्धनम् |
योगी स्थाणुत्वमाप्नोति ततो वायुनिबन्धनात् ||2||
Metre: Anuṣṭubh
When the breath (vāte | loc absl sg) is moving (cale | loc absl sg n), everything (sarvam | nom sg n) moves (calam | nom sg n); when it is unmoving (niścale | loc absl sg n), everything is firmly bound (dṛḍha-bandhanam | nom sg). Therefore (tataḥ), the yogi (yogī | nom sg) attains (āpnoti | 3p sg act pres) motionlessness (sthāṇutvam | acc sg) by restraining the breath (vāyu-nibandhanāt | abl sg).
As long as the breath is moving, everything remains in motion. When the breath is firmly held and becomes still, the yogi too can reach profound stillness.
Brahmānanda gives Stāṇutva, literally the stability of an immovable post, two interpretations: a stable, long life or a form of sovereignty. Both rest on breath and mind becoming still together. For him, Prāṇāyāma is thus a direct means of stabilizing the mind.
sarvaṃ MBHDL2026 ] cittaṃ NS1882
Respiration being disturbed, the mind becomes disturbed. By restraining respiration, the Yogî gets steadiness of mind
When the breath wanders, i.e., is irregular, the mind is also unsteady, but when the breath is still, so is the mind, and the Yogi lives long: so one should restrain the breath.
Ist der Athem thätig (cala), so ist auch der Geist thätig; ist der Athem unthätig (niscala), so ist auch der Geist unthätig. Der Yogin sucht vollkommene Ruhe (sthâņutva) zu erlangen, daher halte er seinen Athem an.
Haṭha Pradīpikā 2.3
यावद्वायुः स्थितो देहे तावज्जीवितमुच्यते |
मरणं तस्य निष्क्रान्तिस्ततो वायुं निबन्धयेत् ||3||
Metre: Anuṣṭubh
As long as (yāvat) the breath (vāyuḥ | nom sg) remains (sthitaḥ | nom sg m ppp) in the body (dehe | loc sg), so long (tāvat) it is called (ucyate | 3p sg pas pres) life (jīvitam | nom sg). Its (tasya | gen sg m) departure (niṣkrāntiḥ | nom sg) is death (maraṇam | nom sg); therefore (tataḥ), one should retain (nibandhayet | 3p sg act opt caus) the breath (vāyum | acc sg).
Life continues for as long as the breath remains in the body; its departure is death. The yogi should therefore learn to bind and retain the breath.
jīvitam MBHDL2026 ] jīvanam NS1882
nibandhayet MBHDL2026 ] nirodhayet NS1882
nibandhayet MBHDL2026 ] nirodhayet NS1882
So long as the (breathing) air stays in the body, it is called life. Death consists in the passing out of the (breathing) air. It is, therefore, necessary to restrain the breath.
A man is said to live only so long as he has the breath in his body; when the breath goes out he is said to be dead. So one should practise Pranayama.
Solang der Athem im Körper bleibt, nennt man es „Leben“, „Tod" aber, wenn er denselben verlässt. Daher soll man den Athem zurückhalten.
Haṭha Pradīpikā 2.4
मलाकुलासु नाडीषु मारुतो नैव मध्यगः |
कथं स्यादुन्मनीभावः कायसिद्धिः कथं भवेत् ||4||
kathaṃ syād unmanī-bhāvaḥ; kāya-siddhiḥ kathaṃ bhavet ||4|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
When the channels are full of impurities (malākulāsu nāḍīṣu | loc pl), the breath (mārutaḥ | nom sg m) does not at all (naiva) enter the middle (madhyagaḥ | nom sg m); how (kathaṃ) could the state beyond mind (unmanī-bhāvaḥ | nom sg m) arise (syāt | 3p sg act opt), and how (kathaṃ) could perfection of the body (kāya-siddhiḥ | nom sg f) occur (bhavet | 3p sg act opt)?
Deep experiences of yoga do not arise simply from “doing a little breathing.” They begin only when the inner channels have been cleared. As long as the Nāḍīs are full of Mala, meaning tension, agitation, and old patterns, the breath cannot flow freely through the center and the mind remains bound.
Brahmānanda defines the “completion of what must be done” as Kaivalya, final liberation. In his interpretation, impure Nāḍīs prevent Prāṇa from flowing through Suṣumṇā; without this middle current, neither Unmanī nor the actual goal of yoga can arise.
kāyasiddhiḥ MBHDL2026 ] kāryasiddhiḥ NS1882
The breath does not pass through the middle channel (suṣumnâ), owing to the impurities of the nâdîs. How can then success be attained, and how can there be the unmanî avasthâ.
When the Nadis are full of impurities, the breath does not go into the middle Nadi, Sushumna; then there is no attainment of the object nor arriving at the Unmaniavastha.
Sind die Nâdî (s. Einl.) mit Unreinigkeiten angefüllt, so kann der Athem nicht durch die Mitte (d. h. die Sushumna, Com.) gehen. Wie kann da die Unmanî entstehen, wie das Ziel des Verfahrens erreicht werden?
Haṭha Pradīpikā 2.5
शुद्धिमेति यदा सर्वं नाडीचक्रं मलाकुलम् |
तदैव जायते योगी प्राणसंग्रहणे क्षमः ||5||
Metre: Anuṣṭubh
When (yadā) the entire network of channels filled with impurities (sarvaṃ nāḍī-cakraṃ mala-ākulam | nom sg n) attains (eti | 3p sg act pres) purity (śuddhim | acc sg), then alone (tadaiva) the yogi (yogī | nom sg) becomes (jāyate | 3p sg med pres) capable (kṣamaḥ | nom sg m) of retaining the breath (prāṇa-saṃgrahaṇe | loc sg).
Svātmārāma therefore recommends a long and patient process: regular Prāṇāyāma, a clear and kindly mind, and a relatively pure and simple way of life. This is not ascetic fanaticism. It gradually makes the body and its energetic system more open and receptive.
When the whole system of nâdîs which is full of impurities, is cleaned, then the Yogî becomes able to control the Prâṇa.
When all the Nadis that are now full of impurities become purified, then only the Yogi can successfully perform Pranayama.
Wenn das ganze mit Unreinigkeiten angefüllte System der Nâdî gereinigt wird, so wird der Yogin fähig zum Athemanhalten.
Haṭha Pradīpikā 2.6
प्राणाभ्यासं ततः कुर्यान्नित्यं सात्त्विकया धिया |
prāṇābhyāsaṃ tataḥ kuryān; nityaṃ sāttvikayā dhiyā | Analysis ▾ Analysis ▴
यथा सुषुम्णा सुस्वस्था मलाः शोषं प्रयान्ति च ||6||
Metre: Anuṣṭubh
Therefore (tataḥ), the yogi should regularly (nityam) practise (kuryāt | 3p sg act opt) breath training (prāṇābhyāsam | acc sg) with a sattvic mind (sāttvikayā dhiyā | ins sg), so that (yathā) Suṣumṇā (suṣumṇā | nom sg) is in good condition (susvasthā | nom sg f) and the impurities (malāḥ | nom pl) become dry (śoṣaṃ | acc sg m) and pass away (prayānti | 3p pl act pres).
Practised in this way, breathwork becomes more than a “breathing technique.” It becomes a discipline of purification. The breath clears the channels, and with them our mood, thought, and way of being in life.
For Brahmānanda, a sattvic mind is luminous and serene because rajasic distraction and tamasic lethargy have already been reduced. As means, he names devotion to Īśvara together with the previously required qualities of enthusiasm, courage, and perseverance. The purification of Suṣumṇā thus combines breath practice with mental orientation.
prāṇābhyāsaṃ MBHDL2026 ] prāṇāyāmaṃ NS1882
suṣumṇā susvasthā MBHDL2026 ] suṣumṇānāḍīsthā NS1882
suṣumṇā susvasthā MBHDL2026 ] suṣumṇānāḍīsthā NS1882
Therefore, Prâṇâyâma should be performed daily with sâtwika buddhi (intellect free from raja and tama or activity and sloth), in order to drive out the impurities of the suṣumnâ.
So one should practise Pranayama with a mind in which the Satvika (pure) element prevails, till the Sushumna Nadi is free from the impurities.
Daher soll der Yogin das Athemanhalten üben, indem er beständig über Sattva nachdenkt, damit die in der Nâdî Sushumna befindlichen Unreinigkeiten durch Reinigung daraus entfernt werden.
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