Haṭha Pradīpikā 3.34
कलां पराङ्मुखीं कृत्वा क्षणार्धं यदि तिष्ठति |
क्षणेन मुच्यते योगी व्याधिमृत्युजरादिभिः ||34||
Metre: Anuṣṭubh
If (yadi), having turned (kṛtvā | abs) the tongue (kalām | acc sg) backward (parāṅ-mukhīm | acc sg f), one remains (tiṣṭhati | 3p sg act pres) for half an instant (kṣaṇa-ardham | acc sg), the yogi (yogī | nom sg) is instantly (kṣaṇena | ins sg) freed (mucyate | 3p sg pas pres) from disease, death, old age, and the like (vyādhi-mṛtyu-jarā-ādibhiḥ | abl pl).
If the yogi turns the tongue backward and remains in this position for even half a moment, the text says that disease, death, old age, and the like disappear at once.
kalāṃ parāṅmukhīṃ kṛtvā kṣaṇārdhaṃ yadi tiṣṭhati kṣaṇena mucyate yogī vyādhimṛtyujarādibhiḥ MBHDL2026 ] om. NS1882
Haṭha Pradīpikā
कलां पराङ्मुखीं कृत्वा त्रिपथे परिवर्तयेत् |
सा भवेत्खेचरी मुद्रा व्योमचक्रं तदुच्यते ||34*1||
रसनामूर्ध्वगां कृत्वा क्षणार्धं यदि तिष्ठति |
क्षणेन मुच्यते योगी व्याधिमृत्युजरादिभिः ||34*2||
Metre: Anuṣṭubh
Having turned (kṛtvā | abs) the tongue (kalām | acc sg) backward (parāṅ-mukhīm | acc sg f), one should rotate it (parivartayet | 3p sg caus opt) at the threefold path (tri-pathe | loc sg). This (sā | nom sg f) is (bhavet | 3p sg act opt) Khecarī Mudrā (khecarī mudrā | nom sg); that (tat | nom sg n) is called (ucyate | 3p sg pas pres) the space Cakra (vyoma-cakram | nom sg). If (yadi), having turned (kṛtvā | abs) the tongue (rasanām | acc sg) upward (ūrdhva-gām | acc sg f), one remains (tiṣṭhati | 3p sg act pres) for half an instant (kṣaṇa-ardham | acc sg), the yogi (yogī | nom sg) is instantly (kṣaṇena | ins sg) freed (mucyate | 3p sg pas pres) from disease, death, old age, and the like (vyādhi-mṛtyu-jarā-ādibhiḥ | abl pl).
The tongue is directed backward into the inner three-way junction and upward. Even a brief stay in this Khecarī Mudrā is said to free one from disease, death, and old age.
For the stanzas additionally inserted in NS1882, Brahmānanda gives an exceptionally concrete historical description of the gradual severing of the frenulum of the tongue. At intervals of seven days, a layer the width of a hair is cut; the site is treated morning and evening until the restriction is said to disappear after six months. Rock salt and Harītakī are named, or Khadira and Harītakī for Haṭha practitioners who avoid salt. The commentary thereby transmits an invasive procedure that goes far beyond the brief definition of Khecarī.
om. MBHDL2026 ] add. snuhīpatranibhaṃ śastraṃ sutīkṣṇaṃ snigdhanirmalam / samādāya tatas tena romamātraṃ samucchinet NS1882 ante kalāṃ parāṅmukhīṃ kṛtvā
Turning the tongue upwards, it is fixed on the three ways (œsophagus, windpipe and palate.) Thus it makes the Khechari Mudrâ, and is called the Vyoma Chakra.
The Yogî who sits for a minute turning his tongue upwards, is saved from poisons, diseases, death, old age, etc.
The Yogî who sits for a minute turning his tongue upwards, is saved from poisons, diseases, death, old age, etc.
Nachdem man die Zunge rückwärtsgebogen hat, bringe man sie mit dem Dreipfad (tripatha) in Berührung; daselbst entsteht die Khecarî Mudrâ und (jene Stelle) wird Vyomacakra genannt.
Mit der Zunge aufwärtsgerichtet (d. h. in der Höhlung oberhalb des Gaumens, Com.) verweile man einen halben Kshaņa (= 2 Min.) lang. Der Yogin wird auf diese Weise von Gift, Krankheit, Tod, Alter u. s. w. befreit.
Mit der Zunge aufwärtsgerichtet (d. h. in der Höhlung oberhalb des Gaumens, Com.) verweile man einen halben Kshaņa (= 2 Min.) lang. Der Yogin wird auf diese Weise von Gift, Krankheit, Tod, Alter u. s. w. befreit.
Haṭha Pradīpikā 3.35
न रोगो मरणं तस्य न निद्रा न क्षुधा तृषा |
न च मूर्छा भवेत्तस्य यो मुद्रां वेत्ति खेचरीम् ||35||
Metre: Anuṣṭubh
For one (tasya | gen sg m) who (yaḥ | nom sg m) knows (vetti | 3p sg act pres) the mudrā (mudrām | acc sg) Khecarī (khecarīm | acc sg), there is no (na) disease (rogaḥ | nom sg), no death (maraṇam | nom sg), no (na) sleep (nidrā | nom sg), no (na) hunger (kṣudhā | nom sg) or thirst (tṛṣā | nom sg), and no (na ca) fainting (mūrchā | nom sg).
One who knows Khecarī is said to be free from disease, death, sleep, hunger, thirst, and fainting.
maraṇaṃ tasya MBHDL2026 ] maraṇaṃ tandrā NS1882
He who knows the Khechari Mudrâ is not afflicted with disease, death, sloth, sleep, hunger, thirst, and swooning.
Derjenige, welcher mit der Khecarî Mudrâ vertraut ist, kennt nicht Krankheit, Tod, Erschöpfung, Schlaf, Hunger, Durst, Ohnmacht.
Haṭha Pradīpikā 3.36
पीड्यते न स रोगेण न च लिप्यति कर्मणा |
बाध्यते न च कालेन यो मुद्रां वेत्ति खेचरीम् ||36||
Metre: Anuṣṭubh
One (saḥ | nom sg m) who (yaḥ | nom sg m) knows (vetti | 3p sg act pres) the mudrā (mudrām | acc sg) Khecarī (khecarīm | acc sg) is not (na) afflicted (pīḍyate | 3p sg pas pres) by disease (rogeṇa | ins sg), nor (na ca) tainted (lipyati | 3p sg act pres) by karma (karmaṇā | ins sg), nor (na ca) tormented (bādhyate | 3p sg pas pres) by death (kālena | ins sg).
Khecarī protects the one who knows it from disease, karmic bondage, and the power of time.
na ca lipyati karmaṇā MBHDL2026 ] lipyate na ca karmaṇā NS1882
bādhyate na ca kālena MBHDL2026 ] bādhyate na sa kālena NS1882
bādhyate na ca kālena MBHDL2026 ] bādhyate na sa kālena NS1882
He who knows the Khechari Mudrâ, is not troubled by diseases, is not stained with karmas, and is not snared by time.
Wer die Khecarî kennt, wird von Krankheit nicht geplagt, vom Karma nicht befleckt, vom Tod nicht getödtet.
Haṭha Pradīpikā 3.37
चित्तं चरति खे यस्माज् जिह्वा चरति खे गता |
तेनैषा खेचरी नाम मुद्रा सिद्धैर्नमस्कृता ||37||
Metre: Anuṣṭubh
Because (yasmāt | abl sg) the mind (cittam | nom sg) moves (carati | 3p sg act pres) in space (khe | loc sg), and the tongue (jihvā | nom sg), having gone (gatā | nom sg f ppp) into space (khe | loc sg), moves (carati | 3p sg act pres) there, therefore (tena | ins sg n) this (eṣā | nom sg f) mudrā (mudrā | nom sg) is called (nāma) Khecarī (khecarī | nom sg) and is revered (namaskṛtā | nom sg f ppp) by the Siddhas (siddhaiḥ | ins pl).
It is called Khecarī because the mind and tongue move through the inner space. For this reason, the Siddhas revere this Mudrā.
Brahmānanda explains the name Khecarī literally as “that which moves in space.” Both the mind and the tongue move in kha, the inner space between the eyebrows or the corresponding cranial cavity. The name designates the joint movement of tongue and consciousness within the same subtle space.
namaskṛtā MBHDL2026 ] nirūpitā NS1882
The Siddhas have devised this Khechari Mudrâ from the fact that the mind and the tongue reach âkâśa by its practice.
Weil das Bewusstsein sich in dem Raume (zwischen den Augenbrauen) befindet und die Zunge in (eben diesem) Raume, deshalb wurde diese Mudrâ als Khecarî von den Vollendeten bestimmt.
Haṭha Pradīpikā 3.38
खेचर्या मुद्रितं येन विवरं लम्बिकोर्ध्वतः |
तस्य न क्षरते बिन्दुः कामिन्याश्लेषितस्य च ||38||
Metre: Anuṣṭubh
For one by whom (yena | ins sg m) the opening (vivaram | nom acc sg) above the uvula (lambikā-ūrdhvataḥ) has been sealed (mudritam | nom sg n ppp) by Khecarī (khecaryā | ins sg), his (tasya | gen sg m) Bindu (binduḥ | nom sg) does not (na) flow out (kṣarate | 3p sg med pres), even (ca) when he is embraced (āśleṣitasya | gen sg m ppp) by a desirous woman (kāminyā | ins sg).
When Khecarī seals the opening above the uvula, Bindu is said not to be lost even during erotic arousal.
According to Brahmānanda, the opening sealed by Khecarī lies above the Lambikā, the palatal region. He explains the subsequent Yonimudrā as a contraction of the sexual organ and recognizes in it an initial reference to Vajrolī. The moving Bindu, here the reproductive substance, is thereby to be led upward again through Suṣumṇā.
tasya na kṣarate MBHDL2026 ] na tasya kṣarate NS1882
If the hole behind the palate be stopped with Khechari by turning the tongue upwards, then bindu cannot leave its place even if a woman were embraced.
Wer durch die Khecarî die Höhlung oberhalb der uvula versiegelt hat, von dem geht kein Tropfen (bindu) verloren, wie von einem Mann, der von seiner Geliebten umfangen ist.
Haṭha Pradīpikā 3.39
चलितो ऽपि यदा बिन्दुः संप्राप्तो योनिमण्डलम् |
व्रजत्यूर्ध्वं हतः शक्त्या निबद्धो योनिमुद्रया ||39||
Metre: Anuṣṭubh
Even (api) when (yadā) Bindu (binduḥ | nom sg), having moved (calitaḥ | nom sg m ppp), has reached (saṃprāptaḥ | nom sg m ppp) the region of the yoni (yoni-maṇḍalam | acc sg), it goes (vrajati | 3p sg act pres) upward (ūrdhvam), driven (hataḥ | nom sg m ppp) by Śakti (śaktyā | ins sg) and bound (nibaddhaḥ | nom sg m ppp) by Yoni Mudrā (yoni-mudrayā | ins sg).
Even if Bindu has already moved downward, it is said to be bound through Śakti and Yoni Mudrā and drawn upward again.
hataḥ MBHDL2026 ] hṛtaḥ NS1882
Sollte aber doch ein Tropfen fallen, und kommt er in die Gegend des perinaeum (yoni), so geht er wieder aufwärts, angezogen durch die Şakti und angehalten durch die Yonimudrâ.
Haṭha Pradīpikā 3.39*1
कपालकुहरे जिह्वा कलासन्धानमुद्रया ||39*1||
Metre: Anuṣṭubh
Through the mudrā of joining Kalā (kalā-sandhāna-mudrayā | ins sg), the tongue (jihvā | nom sg) [is placed] in the cavity of the skull (kapāla-kuhare | loc sg).
Through Kalāsandhāna Mudrā, the tongue is led into the cavity of the skull.
kapālakuhare jihvā kalāsandhānamudrayā MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 3.40
ऊर्ध्वजिह्वः स्थितो भूत्वा सोमपानं करोति यः |
मासार्धेन न संदेहो मृत्युं जयति योगवित् ||40||
Metre: Anuṣṭubh
One who (yaḥ | nom sg m), having become so (bhūtvā | abs), remains (sthitaḥ | nom sg m ppp) with the tongue turned upward (ūrdhva-jihvaḥ | nom sg m) and performs (karoti | 3p sg act pres) the drinking of Soma (soma-pānam | acc sg), that knower of yoga (yoga-vit | nom sg m) conquers (jayati | 3p sg act pres) death (mṛtyum | acc sg) in half a month (māsa-ardhena | ins sg); there is no (na) doubt (saṃdehaḥ | nom sg).
The knower of yoga who drinks Soma with the tongue turned upward is said to conquer death within half a month.
For Brahmānanda, the Soma drunk in Khecarī is the lunar nectar that drips from the opening above the palatal region. “With the tongue directed upward” accordingly means that the tongue faces precisely this opening while the body remains motionless.
sthito MBHDL2026 ] sthiro NS1882
If the Yogî drinks Somarasa (juice) by sitting with the tongue turned backwards and mind concentrated, there is no doubt he conquers death within 15 days.
Der Yogakundige, welcher mit der Zunge nach oben gerichtet unbeweglich bleibt und den Soma trinkt, der wird ohne Zweifel den Tod einen halben Monat lang besiegen.
Haṭha Pradīpikā 3.41
नित्यं सोमकलापूर्णं शरीरं यस्य योगिनः |
तक्षकेणापि दष्टस्य विषं तस्य न सर्पति ||41||
Metre: Anuṣṭubh
For one whose (yasya | gen sg m) body (śarīram | nom sg), the body of the yogi (yoginaḥ | gen sg), is always (nityam) filled with the lunar Kalā (soma-kalā-pūrṇam | nom sg n ppp), even (api) when he has been bitten (daṣṭasya | gen sg m ppp) by Takṣaka (takṣakeṇa | ins sg), its (tasya | gen sg m) poison (viṣam | nom sg) does not (na) spread (sarpati | 3p sg act pres).
When the yogi's body is continually filled with Soma, even snake venom is said to have no power over it.
If the Yogî, whose body is full of Somarasa (juice), were bitten by Takshaka (snake), its poison cannot permeate his body.
In dem beständig mit Soma gefüllten Körper des Yogins, kann selbst das Gift von einem Takschakabisse nicht einherschleichen.
Haṭha Pradīpikā 3.42
इन्धनानि यथा वह्निस् तैलवर्तिं च दीपकः |
तथा सोमकलापूर्णं देही देहं न मुञ्चति ||42||
Metre: Anuṣṭubh
Just as (yathā) fire (vahniḥ | nom sg) does not leave its fuels (indhanāni | acc pl), nor a lamp (dīpakaḥ | nom sg) its oil-soaked wick (taila-vartim | acc sg), so (tathā) the embodied one (dehī | nom sg) does not (na) leave (muñcati | 3p sg act pres) the body filled with the lunar Kalā (soma-kalā-pūrṇam deham | acc sg).
Just as fire remains with its fuel and a lamp with its oiled wick, the embodied being does not leave a body filled with Soma.
As fire is inseparably connected with the wood and light is connected with the wick and oil, so does the soul not leave the body full of nectar exuding from the Soma.
Wie das Feuer das Brennholz nicht verlässt, die Flamme nicht den Oeldocht, so verlässt auch das Leben den Körper nicht, so lang derselbe mit Soma gefüllt ist.
Haṭha Pradīpikā 3.43
गोमांसं भक्षयेन्नित्यं पिबेदमरवारुणीम् |
कुलीनं तमहं मन्ये इतरे कुलघातकाः ||43||
Metre: Anuṣṭubh
One should always (nityam) eat (bhakṣayet | 3p sg act opt) "cow flesh" (go-māṃsam | acc sg) and drink (pibet | 3p sg act opt) the immortal Vāruṇī (amara-vāruṇīm | acc sg); I (aham | nom sg) consider (manye | 1p sg med pres) that person (tam | acc sg m) noble (kulīnam | acc sg m), and the others (itare | nom pl m) destroyers of the lineage (kula-ghātakāḥ | nom pl m).
The text speaks enigmatically: one who eats “cow's flesh” and drinks the “wine of the gods” is considered truly Kulīna; everyone else misses the lineage.
Brahmānanda reads the seemingly offensive expressions “eating cow's flesh” and “drinking the wine of immortality” as technical imagery of Khecarī:
- Go here denotes the tongue; its entry into the opening above the palate is called “eating cow's flesh.”
- In this conception, the resulting heat causes the fluid of the inner moon to flow; this fluid is called amaravāruṇī, “wine of the immortals.”
In his interpretation, the passage requires neither the consumption of meat nor of alcohol.
Those who eat the flesh of the cow and drink the immortal liquor daily, are regarded by me men of noble family. Others are but a disgrace to their families.
Sogar Kuhfleisch mag er immer essen und Amaravâruņî trinken, ich würde ihn dennoch für einen Mann aus guter Familie (kulina) halten; Andere wären (unter solchen Umständen) Familienschänder.
Haṭha Pradīpikā 3.44
गोशब्देनोदिता जिह्वा तत्प्रवेशो हि तालुनि |
गोमांसभक्षणं तत्तु महापातकनाशनम् ||44||
Metre: Anuṣṭubh
By the word "cow" (go-śabdena | ins sg), the tongue (jihvā | nom sg) is designated (uditā | nom sg f ppp); its entry (tat-praveśaḥ | nom sg) into the palate (tāluni | loc sg), indeed (hi), that (tat | nom sg n) is, however (tu), the eating of "cow flesh" (go-māṃsa-bhakṣaṇam | nom sg) and the destruction of great transgressions (mahā-pātaka-nāśanam | nom sg).
Here, “eating cow's flesh” does not mean literal meat, but placing the tongue into the palate. This is regarded as erasing grave transgressions.
The word गी means tongue; eating it is thrusting it in the gullet which destroys great sins.
Durch das Wort „Kuh" u. s. w. wird die Zunge bezeichnet, durch das „Kuhfleischessen " ihr Eintritt in den Gaumen. Dies aber bewirkt die Zerstörung von Todsünden.
Haṭha Pradīpikā 3.45
जिह्वाप्रवेशसंभूत वह्निनोत्पादितः खलु |
चन्द्रात्स्रवति यः सारः सा स्यादमरवारुणी ||45||
Metre: Anuṣṭubh
The essence (sāraḥ | nom sg) that (yaḥ | nom sg m) flows (sravati | 3p sg act pres) from the moon (candrāt | abl sg), truly (khalu) produced (utpāditaḥ | nom sg m ppp) by the fire (vahninā | ins sg) arising from the tongue's entry (jihvā-praveśa-saṃbhūta | ppp), this (sā | nom sg f) is (syāt | 3p sg act opt) the immortal Vāruṇī (amara-vāruṇī | nom sg).
“Amaravāruṇī” is the essence flowing down from the moon, produced by the fire that arises when the tongue enters.
Immortal liquor is the nectar exuding from the moon (Chandra situated on the left side of the space between the eyebrows). It is produced by the fire which is generated by thrusting the tongue.
Der Saft, der durch die Wärme hervorgebracht wird, die das Eindringen der Zunge (in die Rachenhöhle) erzeugt, und der vom Candra herunterfliesst, ist Amaravâruņî.
Haṭha Pradīpikā 3.46
मूर्ध्नः षोडशपद्मपत्त्रगलितं प्राणादवाप्तं हठाद् ऊर्ध्वास्यो रसनां नियम्य विवरे शक्तिं परां चिन्तयेत् |
mūrdhnaḥ ṣoḍaśa-padma-pattra-galitaṃ, prāṇād avāptaṃ haṭhād ūrdhvāsyo rasanāṃ niyamya vivare, śaktiṃ parāṃ cintayet | Analysis ▾ Analysis ▴
|
mūrdhnaḥ
|
from the head | |
|
ṣoḍaśa
|
sixteen | |
|
padma
|
lotus | |
|
pattra
|
petal | |
|
galitam
|
dripped down | |
|
prāṇāt
|
by prāṇa, breath | |
|
avāptam
|
obtained | |
|
haṭhāt
|
forcefully | |
|
ūrdhva
|
upward | |
|
āsyaḥ
|
face, mouth | |
|
rasanām
|
tongue | |
|
niyamya
|
having fixed | |
|
vivare
|
in the opening | |
|
śaktim
|
śakti | |
|
parām
|
highest | |
|
cintayet
|
should contemplate, visualise |
उत्कल्लोलकलाजलं च विमलं धारामृतं यः पिबेन्निर्दोषः स मृणालकोमलवपुर्योगी चिरं जीवति ||46||
utkallola-kalā-jalaṃ ca vimalaṃ, dhārāmṛtaṃ yaḥ piben nir-doṣaḥ sa mṛṇāla-komala-vapur, yogī ciraṃ jīvati ||46|| Analysis ▾ Analysis ▴
|
utkallola
|
surging, wave | |
|
kalā
|
moon digit, portion | |
|
jalam
|
water, fluid | |
|
ca
|
and | |
|
vimalam
|
pure | |
|
dhārā
|
stream | |
|
amṛtam
|
nectar, drink of immortality | |
|
yaḥ
|
whoever | |
|
pibet
|
should drink | |
|
nir
|
without, free from | |
|
doṣaḥ
|
fault, disease | |
|
saḥ
|
he | |
|
mṛṇāla
|
lotus fibre | |
|
komala
|
soft, delicate | |
|
vapuḥ
|
body | |
|
yogī
|
the yogin | |
|
ciram
|
long | |
|
jīvati
|
lives |
Metre: Śārdūlavikrīḍita
With the face turned upward (ūrdhva-āsyaḥ | nom sg), having fixed (niyamya | abs) the tongue (rasanām | acc sg) in the opening (vivare | loc sg), one should contemplate (cintayet | 3p sg act opt) the supreme Śakti (śaktim parām | acc sg): the nectar obtained (avāptam | acc sg n ppp) forcefully (haṭhāt) through Prāṇa (prāṇāt | abl sg), having dripped from the head (mūrdhnaḥ | abl gen sg) into the sixteen lotus petals (ṣoḍaśa-padma-pattra-galitam | acc sg n ppp). The one who (yaḥ | nom sg m) drinks (pibet | 3p sg act opt) the surging water of the lunar Kalā (utkallola-kalā-jalam | acc sg) and (ca) the pure (vimalam | acc sg n) stream of nectar (dhārā-amṛtam | acc sg), that (saḥ | nom sg m) yogi (yogī | nom sg) lives (jīvati | 3p sg act pres) long (ciram), free from disease (nir-doṣaḥ | nom sg), with a body soft as lotus fibre (mṛṇāla-komala-vapuḥ | nom sg n).
With the face raised and the tongue fixed, the yogi visualizes the supreme Śakti as nectar flowing down from the lotus petals at the head. One who drinks this pure stream is said to be free from disease, have a delicate body, and live long.
Brahmānanda understands the upward-facing bodily position as a reference to Viparītakaraṇī. While the tongue is held in the cranial cavity, meditation is directed toward Kuṇḍalinī. In his interpretation, the “water of the lunar phase” that is drunk drips from the sixteen-petaled lotus at the throat; bodily and mental techniques are explicitly joined here.
mūrdhnaḥ ṣoḍaśapadmapattragalitaṃ prāṇād avāptaṃ haṭhād … sa mṛṇālakomalavapur yogī ciraṃ jīvati MBHDL2026 ] transp. NS1882 post HP 3.47
ṣoḍaśapadmapattragalitaṃ MBHDL2026 ] ṣoḍaśapatrapadmagalitaṃ NS1882
cintayet MBHDL2026 ] cintayan NS1882
dhārāmṛtaṃ MBHDL2026 ] dhārāmayaṃ NS1882
ṣoḍaśapadmapattragalitaṃ MBHDL2026 ] ṣoḍaśapatrapadmagalitaṃ NS1882
cintayet MBHDL2026 ] cintayan NS1882
dhārāmṛtaṃ MBHDL2026 ] dhārāmayaṃ NS1882
He who drinks the clear stream of liquor of the moon (soma) falling from the brain to the sixteen-petalled lotus (in the heart), obtained by means of Prâṇa, by applying the tongue to the hole of the pendant in the palate, and by meditating on the great power (Kuṇḍalinî), becomes free from disease and tender in body, like the stalk of a lotus, and the Yogî lives a very long life.
Der Yogin, welcher das Freudensomawasser trinkt, das reine, aus Tropfen bestehende, welches aus dem Kopf auf den sechzehnblättrigen Lotus (Visuddhicakra) herabfällt, durch Athem und Uebung gewonnen, während er mit erhobenem Gesicht die Zunge in die Höhlung steckt über die höchste Şakti nachsinnend, der wird von Krankheiten befreit, dessen Körper wird so weich wie eine Lotusfaser, er lebt lange.
Haṭha Pradīpikā 3.47
चुम्बन्ती यदि लम्बिकाग्रमनिशं जिह्वा रसस्यन्दिनी सक्षारा कटुकाथ दुग्धसदृशा मध्वाज्यतुल्याथवा |
cumbantī yadi lambikāgram aniśaṃ, jihvā rasa-syandinī sa-kṣārā kaṭukātha dugdha-sadṛśā, madhvājya-tulyāthavā | Analysis ▾ Analysis ▴
|
cumbantī
|
touching, kissing | |
|
yadi
|
when | |
|
lambikā
|
uvula | |
|
agram
|
tip | |
|
aniśam
|
continually | |
|
jihvā
|
tongue | |
|
rasa
|
nectar, fluid | |
|
syandinī
|
flowing, dripping | |
|
sa
|
with | |
|
kṣārā
|
salty, alkaline | |
|
kaṭukā
|
pungent | |
|
atha
|
or, then | |
|
dugdha
|
milk | |
|
sadṛśā
|
similar | |
|
madhu
|
honey | |
|
ājya
|
ghee | |
|
tulyā
|
equal | |
|
athavā
|
or |
व्याधीनां हरणं जरान्तकरणं शास्त्रागमोदीरणं तस्य स्यादमरत्वमष्टगुणवत्सिद्धाङ्गनाकर्षणम् ||47||
vyādhīnāṃ haraṇaṃ jarānta-karaṇaṃ, śāstrāgamodīraṇaṃ tasya syād amaratvam aṣṭa-guṇa-vat, siddhāṅganākarṣaṇam ||47|| Analysis ▾ Analysis ▴
|
vyādhīnām
|
of diseases | |
|
haraṇam
|
removal | |
|
jarā
|
age | |
|
anta
|
ending | |
|
karaṇam
|
producing | |
|
śāstra
|
śāstra, treatise | |
|
āgama
|
tradition | |
|
udīraṇam
|
utterance, recitation | |
|
tasya
|
for him | |
|
syāt
|
becomes | |
|
amaratvam
|
immortality | |
|
aṣṭa
|
eight | |
|
guṇa
|
quality, power | |
|
vat
|
endowed with | |
|
siddha
|
siddha | |
|
aṅganā
|
woman | |
|
ākarṣaṇam
|
attracting, attraction |
Metre: Śārdūlavikrīḍita
If (yadi) the tongue (jihvā | nom sg), causing nectar to flow (rasa-syandinī | nom sg f), continuously (aniśam) kisses (cumbantī | nom sg f pca) the tip of the uvula (lambikā-agram | acc sg), whether it is salty (sa-kṣārā | nom sg f), pungent (kaṭukā | nom sg f), like milk (dugdha-sadṛśā | nom sg f), or (athavā) equal to honey and ghee (madhu-ājya-tulyā | nom sg f), then for him (tasya | gen sg m) there will be (syāt | 3p sg act opt) the removal (haraṇam | nom sg) of diseases (vyādhīnām | gen pl), the ending of old age (jarā-anta-karaṇam | nom sg), the manifestation of Śāstra and Āgama (śāstra-āgama-udīraṇam | nom sg), immortality (amaratvam | nom sg), eightfold power (aṣṭa-guṇa-vat), and the attraction of Siddha women (siddha-aṅganā-ākarṣaṇam | nom sg).
When the tongue continually touches the uvula and nectar flows, different flavors appear. The text says that healing, the end of aging, knowledge of scripture, immortality, eight powers, and personal magnetism follow.
cumbantī yadi lambikāgram aniśaṃ jihvā … tasya syād amaratvam aṣṭaguṇavat siddhāṅganākarṣaṇam MBHDL2026 ] transp. NS1882 ante HP 3.46
jihvā rasasyandinī MBHDL2026 ] jihvārasaspandinī NS1882
jihvā rasasyandinī MBHDL2026 ] jihvārasaspandinī NS1882
If the tongue can touch with its end the hole from which falls the rasa (juice) which is saltish, bitter, sour, milky and similar to ghee and honey, one can drive away disease, destroy old age, can evade an attack of arms, become immortal in eight ways and can attract fairies.
Wenn nun die Zunge die Spitze der uvula leicht berührt, und von ihr beständig der Saft herabträufelt, und sie (in Folge dessen) salzig ist, bitter, sauer, wie Milch, wie Honig, wie Butter, so werden seine (d. h. des Yogins) Krankheiten geheilt, dem Alter wird ein Ende gemacht, Waffenangriff wird von ihm abgewehrt, er erlangt die mit den acht übernatürlichen Kräften ausgestattete Unsterblichkeit und die Macht, die SiddhaFrauen (übernatürliche Wesen) anzuziehen.
Haṭha Pradīpikā 3.48
एकं सृष्टिमयं बीजम् एका मुद्रा च खेचरी |
एको देवो निरालम्ब एकावस्था मनोन्मनी ||48||
Metre: Anuṣṭubh
One (ekam | nom sg n) seed filled with creation (sṛṣṭi-mayam bījam | nom sg), one (ekā | nom sg f) mudrā (mudrā | nom sg), namely Khecarī (khecarī | nom sg), and (ca) one (ekaḥ | nom sg m) unsupported god (devaḥ nir-ālambaḥ | nom sg); one (ekā | nom sg f) state (avasthā | nom sg), Unmanī beyond mind (manas-unmanī | nom sg).
The Khecarī section culminates in unity: one creative seed, one Mudrā, one unsupported god, and one state beyond mind.
Brahmānanda understands the repeated word “one” as “the foremost in each category.” Oṃ is the foremost seed-syllable sound, Khecarī the foremost Mudrā, the unsupported self the highest deity, and Unmanī, the state beyond the ordinary mind, the highest state of consciousness.
ekaṃ sṛṣṭimayaṃ bījam ekā mudrā ca khecarī eko devo nirālamba ekāvasthā manonmanī MBHDL2026 ] transp. NS1882 post HP 3.48*1
There is only one seed germinating the whole universe from it; and there is only one Mudrâ, called Khecharî. There is only one deva (god) without any one's support, and there is one condition called Manonmaṇi.
Es gibt nur einen schöpfungsfähigen Keim, nur eine Mudra Khecari, nur einen absoluten Gott, nur eine Manonmanî.
Haṭha Pradīpikā 3.48*1
पाताले यद् विशति सुषिरं मेरुमूले तदस्मिन् तत्त्वं चैतत् प्रवदति सुधीस् तन्मुखं निम्नगानाम् |
pātāle yad, viśati suṣiraṃ, meru-mūle tad asmin; tattvaṃ caitat, pravadati sudhīs, tan mukhaṃ nimnagānām | Analysis ▾ Analysis ▴
|
pātāle
|
into the underworld, downward | |
|
yad
|
what | |
|
viśati
|
enters | |
|
suṣiram
|
the opening | |
|
meru
|
Meru | |
|
mūle
|
at the root | |
|
tad
|
that | |
|
asmin
|
in this | |
|
tattvam
|
truth, principle | |
|
ca
|
and | |
|
etat
|
this | |
|
pravadati
|
says, proclaims | |
|
sudhīs
|
the wise one | |
|
tat
|
this | |
|
mukham
|
mouth, source | |
|
nimnagānām
|
of rivers |
चन्द्रात् सारः स्रवति वपुषस् तेन मृत्युर्नराणां तं बध्नीयात् सुकरणमृदा नान्यथा कायसिद्धिः ||48*1||
candrāt sāraḥ, sravati vapuṣas, tena mṛtyur narāṇāṃ; taṃ badhnīyāt, su-karaṇa-mṛdā, nānyathā kāya-siddhiḥ ||48*1|| Analysis ▾ Analysis ▴
|
candrāt
|
from the moon | |
|
sāraḥ
|
essence | |
|
sravati
|
flows | |
|
vapuṣas
|
of the body | |
|
tena
|
thereby | |
|
mṛtyuḥ
|
death | |
|
narāṇām
|
of people | |
|
tam
|
this | |
|
badhnīyāt
|
should bind, block | |
|
su
|
well | |
|
karaṇa
|
technique, means | |
|
mṛdā
|
with clay | |
|
na
|
not | |
|
anyathā
|
otherwise | |
|
kāya
|
of the body | |
|
siddhiḥ
|
perfection |
Metre: Mandākrāntā
What (yad | nom acc sg n) enters (viśati | 3p sg act pres) below, in Pātāla (pātāle | loc sg), into the opening (suṣiram | nom acc sg), that (tad | nom acc sg n) [is situated] at this (asmin | loc sg n) root of Meru (meru-mūle | loc sg). And (ca) this (etat | nom acc sg n), this principle (tattvam | nom acc sg), this mouth (tat mukham | acc sg n) of the rivers (nimnagānām | gen pl), the wise one (sudhīs | nom sg) proclaims (pravadati | 3p sg act pres). From the moon (candrāt | abl sg) flows (sravati | 3p sg act pres) the essence (sāraḥ | nom sg) of the body (vapuṣas | gen sg); through it (tena | ins sg n) arises the death (mṛtyuḥ | nom sg) of people (narāṇām | gen pl). One should bind (badhnīyāt | 3p sg act opt) this stream (tam | acc sg m) with the clay of the good technique (su-karaṇa-mṛdā | ins sg); otherwise (anyathā), there is no (na) perfection of the body (kāya-siddhiḥ | nom sg).
The body's essence flows from the moon into the opening at the root of Meru. This stream is to be bound through the Khecarī technique; otherwise, perfection of the body is impossible.
In the version commented upon by Brahmānanda, the opening lies within the summit of Meru, at the upper end of Suṣumṇā, and contains the water of the inner moon. A sattvic insight free from Rajas and Tamas recognizes the self there. The mouths of Iḍā, Piṅgalā, Suṣumṇā, and further channels converge at this point. An additional verse names five streams and describes the opening as the source of direct realization of the self, free from ignorance, grief, and delusion.
pātāle yad viśati suṣiraṃ merumūle … taṃ badhnīyāt sukaraṇamṛdā nānyathā kāyasiddhiḥ MBHDL2026 ] transp. NS1882 ante HP 3.48
pātāle yad viśati suṣiraṃ merumūle tad asmin MBHDL2026 ] yat prāleyaṃ prahitasuṣiraṃ merumūrdhāntarasthaṃ tasmin NS1882
pātāle yad viśati suṣiraṃ merumūle tad asmin MBHDL2026 ] yat prāleyaṃ prahitasuṣiraṃ merumūrdhāntarasthaṃ tasmin NS1882
On the top of the Merû (vertebral column), concealed in a hole, is the Somarasa (nectar of Chandra); the wise, whose intellect is not overpowered by Raja and Tama guṇas, but in whom Satwa guṇa is predominant, say there is the (universal spirit) âtma in it. It is the source of the down-going Idâ, Pingalâ and Suṣumnâ Nâdis, which are the Ganges, the Yamuna and the Sarasvati. From that Chandra is shed the essence of the body which causes death of men. It should, therefore, be stopped from shedding. This (Khechari Mudrâ) is a very good instrument for this purpose. There is no other means of achieving this end.
Die Natur dieser Flüssigkeit, welche, in ihrer Höhlung verborgen, im oberen Theil des Innern der Sushumna (merumûrdhântarastham: meruvat sarvonnatâ sushumna, Com.) vorhanden ist, wird der Lehrer hier auseinandersetzen. Hier ist auch die Mündung der Flüsse (d. h. der Nâdî). Aus dem Candra fliesst der Lebenssaft des Körpers; dadurch wird den Menschen der Tod. Daher möge man diese schöne Uebung ausführen; auf keine andere Weise erlangt man Vollkommenheit des Körpers.
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