Haṭha Pradīpikā 3.2
सुप्ता गुरुप्रसादेन यदा जागर्ति कुण्डली |
तदा सर्वाणि पद्मानि भिद्यन्ते ग्रन्थयो ऽपि च ||2||
Metre: Anuṣṭubh
When (yadā) Kuṇḍalinī (kuṇḍalī | nom sg), asleep (suptā | nom sg f ppp), awakens (jāgarti | 3p sg act pres) through the guru's favour (guru-prasādena | ins sg), then (tadā) all the lotuses (sarvāṇi padmāni | nom pl) and also (api ca) the knots (granthayaḥ | nom pl) are pierced open (bhidyante | 3p pl pas pres).
When Kuṇḍalinī awakens through the grace of the guru, the lotuses open and the inner knots are released.
When Kuṇḍalinī awakens, according to Brahmānanda, the six Cakras are penetrated and three inner “knots” are released: Brahma Granthi, Viṣṇu Granthi, and Rudra Granthi. He therefore reads the verse as the complete opening of the central path, not merely as a general image of increased energy.
When the sleeping Kuṇḍalinî awakens by favour of a guru, then all the lotuses (in the six chakras or centres) and all the knots are pierced through.
When Kundalini is sleeping, it is aroused by the favour of the Guru, then all the lotuses (nervous centres) and Granthis (knots) are pierced: Then Prâna goes through the royal road: Sushumna. Then the mind remains suspended and then the Yogi cheats death.
Wenn durch die Gunst des Lehrers die schlafende Kundalî erwacht, dann werden alle Cakra (padma = cakra, Com.) und Granthi gelöst.
Haṭha Pradīpikā 3.3
प्राणस्य शून्यपदवी तदा राजपथायते |
तदा चित्तं निरालम्बं तदा कालस्य वञ्चनम् ||3||
Metre: Anuṣṭubh
Then (tadā) the empty pathway (śūnya-padavī | nom sg) becomes the royal road (rāja-pathāyate | 3p sg denom pres) for Prāṇa (prāṇasya | gen sg); then (tadā) the mind (cittam | nom sg) becomes supportless (nir-ālambam | nom sg), and then (tadā) occurs the deceiving (vañcanam | nom sg) of time, death (kālasya | gen sg).
The empty channel becomes the royal road of Prāṇa; the mind is left without support, and the power of time is deceived.
Brahmānanda identifies the “empty pathway” with Suṣumṇā. As soon as Prāṇa flows there unobstructed, as if along a royal road, the mind becomes nirālamba, free from an object or support. The “deception of time” accordingly means the overcoming of death.
Suṣumnâ (Sûnya Padavî) becomes a main road for the passage of Prâṇa, and the mind then becomes free from all connections (with its objects of enjoyments) and Death is then evaded.
Dann wird die Şûnyapadavi (Sushumna) zur Hauptstrasse des Athems, dann wird der Geist von der Sinnenwelt befreit und man hintergeht den Tod.
Haṭha Pradīpikā 3.4
सुषुम्णा शून्यपदवी ब्रह्मरन्ध्रमहापथः |
श्मशानं शाम्भवी मध्यमार्गश्चेत्येकवाचकाः ||4||
Metre: Anuṣṭubh
Suṣumṇā (suṣumṇā | nom sg), the empty pathway (śūnya-padavī | nom sg), the great path to the aperture of Brahman (brahma-randhra-mahā-pathaḥ | nom sg), the cremation ground (śmaśānam | nom sg), Śāmbhavī (śāmbhavī | nom sg), and the middle path (madhya-mārgaḥ | nom sg), and so (ca iti), are a set of synonymous designations (eka-vācakāḥ | nom pl m).
Suṣumṇā, the empty path, the way to the Brahmarandhra, Śāmbhavī, and the middle way all refer here to the same inner channel.
brahmarandhramahāpathaḥ MBHDL2026 ] brahmarandhraṃ mahāpathaḥ NS1882
Suṣumnâ, Sunya Padavî, Brahma Randhra, Mahâ Patha, Śmaśâna, Śambhavî, Madhya Mârga, are names of one and the same thing.
Sushumna the great void, the Brahmarandhra the great road, the burning ground, Sambhavi and the middle path, all refer to the same thing.
Sushumna, Şûnyapadavi, Brahmarandhra, Mahapatha, Smaşâna, Şâmbhavî, Madhyamârga; das sind Synonyma.
Haṭha Pradīpikā 3.5
तस्मात्सर्वप्रयत्नेन प्रबोधयितुमीश्वरीम् |
ब्रह्मद्वारमुखे सुप्तां मुद्राभ्यासं समाचरेत् ||5||
Metre: Anuṣṭubh
Therefore (tasmāt | abl sg), with every effort (sarva-prayatnena | ins sg), in order to awaken (prabodhayitum | inf caus) the goddess (īśvarīm | acc sg) sleeping (suptām | acc sg f ppp) at the entrance to the gate of Brahman (brahma-dvāra-mukhe | loc sg), one should perform (samācaret | 3p sg act opt) the practice of mudrā (mudrā-abhyāsam | acc sg).
The yogi should therefore practise Mudrā to awaken the goddess Kuṇḍalinī, who sleeps at the entrance to the gate of Brahman.
For Brahmānanda, the gate to Brahman is Suṣumṇā as the means of reaching Brahman. He defines Brahman as being, consciousness, and bliss (sat-cit-ānanda). Kuṇḍalinī seals the entrance to this path with her mouth; the Mudrās are therefore intended to awaken her and open access.
In order, therefore, to awaken this goddess, who is sleeping at the entrance of Brahma Dwâra (the great door), mudrâs should be practised well.
So, the Yogi should carefully practise the various Mudras to rouse the great goddess (Kundalini) that sleeps closing the mouth of Sushumna.
Daher soll man recht fleissig Mudra üben, um die Herrin (Kundalî) zu wecken, die am Eingang zum Brahmadvâra schläft.
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