Haṭha Pradīpikā 3.11
कण्ठे बन्धं समारोप्य धारयेद्वायुमूर्ध्वतः |
यथा दण्डाहतः सर्पो दण्डाकारः प्रजायते ||11||
Metre: Anuṣṭubh
Having applied (samāropya | abs) the lock (bandham | acc sg) at the throat (kaṇṭhe | loc sg), one should hold (dhārayet | 3p sg act opt caus) the breath (vāyum | acc sg) above (ūrdhvataḥ), just as (yathā) a snake struck by a staff (daṇḍa-āhataḥ sarpaḥ | nom sg) assumes (prajāyate | 3p sg med pres) the shape of a staff (daṇḍa-ākāraḥ | nom sg).
Apply the throat lock and hold the breath above. This is said to make Śakti stretch out like a serpent struck by a staff.
In the sequence of Mahāmudrā, Brahmānanda recognizes Jālandharabandha in the throat lock and an implied Mūlabandha in holding the breath upward within Suṣumṇā. According to the tradition he cites, the pressure of the heel and the tongue lock already perform its function. When Prāṇa leaves the two side channels Iḍā and Piṅgalā, the motionlessness called the “state of death” arises there. Exhalation is slow because hasty exhalation is said to diminish strength.
By stopping the throat (by Jâlandhara Bandha) the air is drawn in from the outside and carried down. Just as a snake struck with a stick becomes straight like a stick, in the same way, śakti (suṣumnâ) becomes straight at once. Then the Kuṇḍalinî, becoming as it were dead, and, leaving both the Idâ and the Pingalâ, enters the suṣumnâ (the middle passage).
Then practise the Jalandhara Bandha and draw the breath through the Sushumna. Then the Kundalini becomes straight just as a coiled snake when struck by a rod suddenly straightens itself like the stick. Then the two other Nadis become dead, because the breath goes out of them.
Während man den Bandha am Halse (d. h. den Jalandharabandha, Com.) ausführt, halte man den Athem oben (ûrdhvatah = upari sushumnayam, Com.) an, so wird man gleich einem Stock, wie eine Schlange, die mit einem Stock geschlagen worden ist.
Haṭha Pradīpikā 3.12
ऋज्वीभूता तथा शक्तिः कुण्डली सहसा भवेत् |
तदासौ मरणावस्था जायते द्विपुटाश्रिता ||12||
Metre: Anuṣṭubh
So (tathā) Śakti (śaktiḥ | nom sg), Kuṇḍalinī (kuṇḍalī | nom sg), becomes (bhavet | 3p sg act opt) suddenly (sahasā) straightened (ṛjvī-bhūtā | nom sg f ppp); then (tadā) arises (jāyate | 3p sg med pres) this (asau | nom sg f) death-like state (maraṇa-avasthā | nom sg), resting in the vessel with two halves (dvi-puṭa-aśritā | nom sg f ppp).
Kuṇḍalinī suddenly straightens and is held in a state of stillness, imaged as a vessel formed of two halves.
tadāsau MBHDL2026 ] tadā sā NS1882
dvipuṭāśritā MBHDL2026 ] dvipuṭāśrayā NS1882
dvipuṭāśritā MBHDL2026 ] dvipuṭāśrayā NS1882
Die Şakti Kundalî streckt sich nun schnell aus; dann tritt der Zustand des Sterbens (d. h. des Nichtfunktionirens) ein, welcher sich auf die zwei Gefässe (d. h. Ida und Pingala) erstreckt.
Haṭha Pradīpikā 3.13
ततः शनैः शनैरेव रेचयेन्न तु वेगतः |
इयं खलु महामुद्रा महासिद्धैः प्रदर्शिता ||13||
Metre: Anuṣṭubh
Afterwards (tataḥ), one should exhale (recayet | 3p sg act opt caus) slowly (śanaiḥ), slowly (śanaiḥ), indeed (eva), but not (na tu) forcefully (vegataḥ); this (iyam | nom sg f) is truly (khalu) Mahāmudrā (mahā-mudrā | nom sg), revealed (pradarśitā | nom sg f ppp) by the great adepts (mahā-siddhaiḥ | ins pl).
Then exhale very slowly, without haste. This is Mahāmudrā as transmitted by the great Siddhas.
na tu MBHDL2026 ] naiva NS1882
iyaṃ khalu mahāmudrā mahāsiddhaiḥ pradarśitā MBHDL2026 ] transp. NS1882 post HP 3.14b
iyaṃ khalu mahāmudrā mahāsiddhaiḥ pradarśitā MBHDL2026 ] transp. NS1882 post HP 3.14b
It should be expelled then, slowly only and not violently. For this very reason, the best of the wise men call it the Mahâ Mudrâ. This Mahâ Mudrâ has been propounded by great masters.
Then he should breathe out very slowly and never quickly. The wise men call it Maha Mudra.
Dann athme man nicht schnell, sondern recht langsam aus; dies nennen die grössten Weisen Mahamudrâ.
Haṭha Pradīpikā 3.14
महाक्लेशादयो दोषा जीर्यन्ते मरणादयः |
महामुद्रां च तेनैव वदन्ति विबुधोत्तमाः ||14||
Metre: Anuṣṭubh
Disorders (doṣāḥ | nom pl) such as the great afflictions (mahā-kleśa-ādayaḥ | nom pl m), as well as death and the rest (maraṇa-ādayaḥ | nom pl m), dissolve (jīryante | 3p pl pas pres). And (ca) precisely for that reason (tena eva), the foremost sages (vibudha-uttamāḥ | nom pl m) call (vadanti | 3p pl act pres) it Mahāmudrā (mahā-mudrām | acc sg).
Mahāmudrā is said to dissolve great afflictions and disturbances, even death and the like. The wise therefore call it the “great seal.”
The “great afflictions” are the five classical Kleśas: ignorance, ego attachment, desire, aversion, and clinging to life. Brahmānanda derives the name Mahāmudrā from its “sealing” of these Kleśas together with their consequences, such as grief and delusion, as well as old age and death. Here “sealing” means calming them or causing them to disappear.
mahāmudrāṃ ca tenaiva vadanti vibudhottamāḥ MBHDL2026 ] transp. NS1882 post HP 3.13a
mahākleśādayo doṣā jīryante maraṇādayaḥ MBHDL2026 ] transp. NS1882 post HP 3.13b
doṣā jīryante MBHDL2026 ] doṣāḥ kṣīyante NS1882
mahākleśādayo doṣā jīryante maraṇādayaḥ MBHDL2026 ] transp. NS1882 post HP 3.13b
doṣā jīryante MBHDL2026 ] doṣāḥ kṣīyante NS1882
Great evils and pains, like death, are destroyed by it, and for this reason wise men call it the Mahâ Mudrâ.
This Maha Mudra destroys death and many other pains. As it had been given out by the great Siddhas, it is called Maha Mudra or the great Mudra, for its excellence.
Diese Mahamudra wird von den grossen Vollendeten gelehrt; Gebrechen, wie die grossen Klesa, der Tod u. s. w. verschwinden (durch dieselbe).
Haṭha Pradīpikā 3.15
चन्द्राङ्गे तु समभ्यस्य सूर्याङ्गे पुनरभ्यसेत् |
यावत्तुल्या भवेत्संख्या ततो मुद्रां विसर्जयेत् ||15||
Metre: Anuṣṭubh
Having now (tu) practised (samabhyasya | abs) on the lunar side (candra-aṅge | loc sg), one should then (punar) practise (abhyaset | 3p sg act opt) on the solar side (sūrya-aṅge | loc sg); when (yāvat) the count (saṃkhyā | nom sg) has become (bhavet | 3p sg act opt) equal (tulyā | nom sg f), then (tataḥ) one should release (visarjayet | 3p sg act opt) the mudrā (mudrām | acc sg).
Practise Mahāmudrā on the left and the right, completing the practice only when both sides have received an equal count.
Having practised with the left nostril, it should be practised with the right one; and, when the number on both sides becomes equal, then the mudrâ should be discontinued.
He should practise first on the left side, and then on the right, till both make an equal number.
Nachdem man mit der linken Seite des Körpers (candrânge) geübt hat, übe man auch mit der rechten (sûryânge), bis die Anzahl (der Uebungen auf beiden Seiten) gleich ist; dann gebe man die Mudrâ auf.
Haṭha Pradīpikā 3.16
न हि पथ्यमपथ्यं वा रसाः सर्वे ऽपि नीरसाः |
अपि भुक्तं विषं घोरं पीयूषमिव जीर्यते ||16||
Metre: Anuṣṭubh
For (hi) there is no (na) wholesome food (pathyam | nom sg n) or (vā) unwholesome food (apathyam | nom sg n); all flavours (rasāḥ sarve | nom pl) are also (api) without effect (nīrasāḥ | nom pl m). Even (api) terrible poison that has been eaten (bhuktaṃ viṣaṃ ghoram | nom sg) is digested (jīryate | 3p sg pas pres) like (iva) nectar (pīyūṣam | nom sg).
For one who practises in this way, categories and flavors of food lose their binding force; in the text's imagery, even poison is digested like nectar.
jīryate MBHDL2026 ] jīryati NS1882
There is nothing wholesome or injurious; for the practice of this mudrâ destroys the injurious effects of all the rasas (chemicals). Even the deadliest of poisons, if taken, acts like nectar.
There is nothing that he can eat or avoid. All objects of whatever taste, or having no taste at all, are digested. Even poison itself proves to him like nectar.
Da gibt es kein zuträglich und unzuträglich (d. h. beides gilt gleich), die Geschmacksempfindungen werden gleichgiltig (eig. geschmacklos nîrasah). Selbst wenn man schreckliches Gift verzehrt, wird es verdaut wie Ambrosia.
Haṭha Pradīpikā 3.17
क्षयकुष्ठगुदावर्तगुल्माजीर्णपुरोगमाः |
kṣaya-kuṣṭha-gudāvarta;-gulmājīrṇa-puro-gamāḥ | Analysis ▾ Analysis ▴
तस्य दोषाः क्षयं यान्ति महामुद्रां तु यो ऽभ्यसेत् ||17||
Metre: Anuṣṭubh
For one (tasya | gen sg m) who (yaḥ | nom sg m), indeed (tu), practises (abhyaset | 3p sg act opt) Mahāmudrā (mahā-mudrām | acc sg), disorders (doṣāḥ | nom pl) led by consumption, skin disease, constipation, swelling, and indigestion (kṣaya-kuṣṭha-gudāvarta-gulma-ajīrṇa-puro-gamāḥ | nom pl m) pass (yānti | 3p pl act pres) into dissolution (kṣayam | acc sg).
One who practises Mahāmudrā is said to become free from severe disorders such as wasting, skin disease, constipation, swellings, and digestive problems.
Consumption, leprosy, prolapsus anii, colic, and the diseases due to indigestion,—all these irregularities are removed by the practice of this Mahâ Mudrâ.
He who practises Maha Mudras overcomes consumption, leprosy, piles, Gulma, indigestion, &c.
Alle Krankheiten desjenigen, welcher die Mahamudra übt, wie Auszehrung, Aussatz, Verstopfung, Gulma, Verdauungsstörung u. s. w., verschwinden.
Haṭha Pradīpikā 3.18
कथितेयं महामुद्रा महासिद्धिकरी नृणाम् |
गोपनीया प्रयत्नेन न देया यस्य कस्यचित् ||18||
Metre: Anuṣṭubh
This (iyam | nom sg f) Mahāmudrā (mahā-mudrā | nom sg), which brings about great accomplishment (mahā-siddhi-karī | nom sg f) for people (nṛṇām | gen pl), has been taught (kathitā | nom sg f ppp); it is to be concealed (gopanīyā | nom sg f pfp) with care (prayatnena | ins sg) and not (na) given (deyā | nom sg f pfp) to whomever (yasya | gen sg m), that is, just anyone (kasyacit | gen sg m).
This completes the explanation of Mahāmudrā. It is regarded as a source of great Siddhi, but is to be kept carefully secret and not passed on indiscriminately.
mahāsiddhikarī MBHDL2026 ] mahāsiddhikarā NS1882
This Mahâ Mudrâ has been described as the giver of great success (Siddhi) to men. It should be kept secret by every effort, and not revealed to any and everyone.
Thus has been described the Maha Mudra that can confer great Siddhis upon men. This should be carefully kept secret and should not be given out to any and every body.
Ich habe nun diese Mahamudra erklärt, welche den Menschen zu grossem Erfolg führt; sie ist sorgfältig zu verheimlichen und nicht jedem Beliebigen mitzutheilen.
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