Haṭha Pradīpikā 2.38
प्राणायामैरेव सर्वे प्रशुष्यन्ति मला इति |
आचार्याणां तु केषांचिदन्यत्कर्म न संमतम् ||38||
Metre: Anuṣṭubh
All impurities (sarve malāḥ | nom pl) dry up (praśuṣyanti | 3p pl act pres) through breath controls (prāṇāyāmaiḥ | ins pl) alone (eva), so it is said (iti). Therefore, among some teachers (ācāryāṇāṃ keṣāṃcit | gen pl), no (na) other (anyat | nom sg n) practice (karma | nom sg) is approved (saṃmatam | nom sg n ppp).
Some teachers consider Prāṇāyāma alone sufficient, because it is said to dry up every impurity. They therefore do not recognize other cleansing procedures.
The six cleansings are disputed even within the tradition. Brahmānanda names teachers such as Yājñavalkya who do not accept them because Prāṇāyāma alone is said to dry up all impurities as well as excess fat and Doṣas. The text thus explicitly preserves two different methodological schools.
Some âchâryâs (teachers) do not advocate any other practice, being of opinion that all the impurities are dried up by the practice of Prâṇâyâma.
Some teachers say that all the impurities (of the Nadis) are removed by Pranayama only and not by any other means.
„Durch Prâņâyâma allein trocknen alle Unreinigkeiten auf"; mit diesen Worten wird von einigen Lehrern keine andere Uebung gebilligt.
Haṭha Pradīpikā 2.39
ब्रह्मादयो ऽपि त्रिदशाः पवनाभ्यासतत्पराः |
अभूवन्नन्तकभयात्तस्मात्पवनमभ्यसेत् ||39||
Metre: Anuṣṭubh
Even (api) Brahmā and the other gods (brahma-ādayaḥ tridaśāḥ | nom pl), out of fear of death (antaka-bhayāt | abl sg), became (abhūvan | 3p pl act aor) devoted to the practice of breath (pavana-abhyāsa-tatparāḥ | nom pl m). Therefore (tasmāt), one should practise (abhyaset | 3p sg act opt) the breath (pavanam | acc sg).
Even Brahmā and the other gods devoted themselves to breath practice out of fear of death. The breath should therefore be practised continually.
Brahmâ, and other Devas were always engaged in the exercise of Prâṇâyâma, and, by means of it, got rid of the fear of death. Therefore, one should practise prâṇâyâma regularly.
Brahma and Gods devoting themselves to the practice of Pranayama were freed from the fear of death. So, one should practise it.
Selbst die dreissig Götter mit Brahma an der Spitze beschäftigen sich eifrig mit Athemübungen aus Furcht vor dem Tode. Desshalb soll man den Athem üben.
Haṭha Pradīpikā 2.40
यावद्बद्धो मरुद्देहे यावच्चित्तं निराश्रयम् |
यावद्वीक्षा भ्रुवोर्मध्ये तावत्कालभयं कुतः ||40||
Metre: Anuṣṭubh
As long as (yāvat) the breath (marut | nom sg) is bound (baddhaḥ | nom sg m ppp) in the body (dehe | loc sg), as long as (yāvat) the mind (cittam | nom sg) is without support (nirāśrayam | nom sg n), and as long as (yāvat) the gaze (vīkṣā | nom sg) rests between the two eyebrows (bhruvoḥ madhye | gen du, loc sg), whence (kutaḥ), then (tāvat), could fear of death (kāla-bhayam | nom sg) arise?
As long as the breath is held within the body, the mind remains without external support, and the gaze rests between the eyebrows, there is no room for fear of death.
Brahmānanda understands the gaze between the eyebrows as the cognitive movement of the inner sense bound at that point. As long as Prāṇa is retained, the mind remains undistracted, and this inner orientation is preserved, the yogi is said not to be subject to time or death.
nirāśrayam MBHDL2026 ] nirākulam NS1882
So long as the breath is restrained in the body, so long as the mind is undisturbed, and so long as the gaze is fixed between the eyebrows, there is no fear from Death.
So long as the breath is restrained, so long as the mind is firm and steady, so long as the eye is directed towards the middle of the eye-brows; why should one fear death?
Solange der Athem im Körper angehalten wird, solange der Geist ruhig und der Blick auf die Stelle zwischen den Augenbrauen gerichtet ist, woher sollte solange Todesfurcht kommen?
Haṭha Pradīpikā 2.41
विधिवत्प्राणसंयामैर् नाडीचक्रे विशोधिते |
सुषुम्णावदनं भित्त्वा सुखाद्विशति मारुतः ||41||
Metre: Anuṣṭubh
When the network of channels (nāḍī-cakre | loc absl sg) has been purified (viśodhite | loc absl sg n ppp) by breath controls performed as prescribed (vidhivat prāṇa-saṃyāmaiḥ | ins pl), the breath (mārutaḥ | nom sg), having pierced (bhittvā | abs) the mouth of Suṣumṇā (suṣumṇā-vadanam | acc sg), enters (viśati | 3p sg act pres) with ease (sukhāt | abl sg).
Once the Nāḍīs have been purified through correctly directed breathing, the breath breaks through the opening of Suṣumṇā and flows into it effortlessly.
When the system of Nâdis becomes clear of the impurities by properly controlling the prâṇa, then the air, piercing the entrance of the Suśumṇâ, enters it easily.
When the Nadi-Chakras have been purified by a regular course of Pranayama the breath easily forces itself into the mouth of the Sushumna and enters it.
Nachdem das Nâdî-System durch das vorschriftsgemäss ausgeführte Athemanhalten gereinigt worden ist, tritt die Luft nach Durchbrechung des Einganges der Sushumna leicht in dieselbe ein.
Haṭha Pradīpikā 2.42
मारुते मध्यसंचारे मनःस्थैर्यं प्रजायते |
यो मनःसुस्थिरीभावः सैवावस्था मनोन्मनी ||42||
yo manaḥ-su-sthirī-bhāvaḥ; saivāvasthā manonmanī ||42|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
When the breath flows in the middle (mārute madhya-saṃcāre | loc absl sg), steadiness of mind (manaḥ-sthairyam | nom sg) arises (prajāyate | 3p sg med pres). That complete stabilisation of the mind (yaḥ manaḥ-su-sthirī-bhāvaḥ | nom sg) is precisely (eva) this (sā | nom sg f) state (avasthā | nom sg), Manonmanī (manonmanī | nom sg).
When the breath flows through the center, the mind becomes still and stable. This complete stilling of the mind is the state of Manonmanī.
When Prāṇa flows through Suṣumṇā to the crown, mental stability becomes for Brahmānanda an uninterrupted stream of conceptions in the form of the object of meditation. He calls precisely this stable continuity Manonmanī or Unmanī. The state is therefore more than a mere reduction in the number of thoughts.
Steadiness of mind comes when the air moves Freely in the middle. That is the manonmanî (मनोन्मनी) condition, which is attained when the mind becomes calm.
When the breath flows through the Sushumna, then the mind becomes steady. This steadiness of the mind is called Unmani Avastha.
Geht nun der Athem mitten hindurch (d. h. durch die mittlere Ader, die Sushumna), so entsteht Ruhe des Geistes; und dieser völlige Stillstand des Geistes ist der Zustand, den wir Manonmanî nennen.
Haṭha Pradīpikā 2.43
तत्सिद्धये विधानज्ञश् चित्रान्कुर्वीत कुम्भकान् |
tat-siddhaye vidhāna-jñaś; citrān kurvīta kumbhakān | Analysis ▾ Analysis ▴
विचित्रकुम्भकाभ्यासाद् विचित्रां सिद्धिमाप्नुयात् ||43||
Metre: Anuṣṭubh
To attain this (tat-siddhaye | dat sg), one who knows the method (vidhāna-jñaḥ | nom sg m) should perform (kurvīta | 3p sg med opt) various (citrān | acc pl m) retentions (kumbhakān | acc pl). Through the practice of various retentions (vicitra-kumbhaka-abhyāsāt | abl sg), one should attain (āpnuyāt | 3p sg act opt) manifold accomplishment (vicitrāṃ siddhim | acc sg).
To reach Manonmanī, the yogi who knows the methods should practise various Kumbhakas. Their different forms produce different results.
Brahmānanda distinguishes the primary goal, Unmanī, from the accompanying Siddhis. Citing the Bhāgavata, he claims that yoga can produce abilities that otherwise arise individually through birth, medicinal herbs, Mantras, or asceticism. The different Kumbhakas lead through further stages of yoga to the main consummation, while their particular powers remain secondary results.
vidhānajñaś citrān kurvīta MBHDL2026 ] vidhānajñāś citrān kurvanti NS1882
To accomplish it, various Kumbhakas are performed by those who are expert in the methods; for, by the practice of different Kumbhakas, wonderful success is attained.
To attain it the wise ones practise various sorts of Kumbhakas. By a practice of the various Kumbhakas he obtains various Siddhis.
Um diesen Erfolg (d. h. Unmanî) zu erlangen, üben diejenigen, welche die Regeln kennen, die verschiedenen Kumbhaka; durch das Ueben dieser verschiedenen Kumbhaka erlangt man die verschiedenen Siddhi.
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