Haṭha Pradīpikā 3.50
अधोगतिमपानं वै ऊर्ध्वगं कुरुते बलात् |
आकुञ्चनेन तं प्राहुर् मूलबन्धं हि योगिनः ||50||
Metre: Anuṣṭubh
One forcefully (balāt | abl sg) makes (kurute | 3p sg med pres) Apāna (apānam | acc sg), which moves downward (adhas-gatim | acc sg), move upward (ūrdhva-gam | acc sg m), indeed (vai). Because of the contraction (ākuñcanena | ins sg), the yogis (yoginaḥ | nom pl) therefore (hi) call (prāhuḥ | 3p pl perf) it (tam | acc sg m) Mūlabandha (mūla-bandham | acc sg).
Through contraction, Mūlabandha forces Apāna, which normally moves downward, to rise.
The Apâna, naturally inclining downward, is made to go up by force. This Mûla Bandha is spoken of by Yogîs as done by contracting the anus.
Den abwärtsgehenden Apâna bringt man mit Gewalt zum Aufwärtsgehen durch Zusammendrücken; dies nennen die Yogin Mûlabandha.
Haṭha Pradīpikā 3.51
गुदं पार्ष्ण्या तु संपीड्य वायुमाकुञ्चयेद्बलात् |
वारं वारं यथा चोर्ध्वं समायाति समीरणः ||51||
Metre: Anuṣṭubh
Having pressed (saṃpīḍya | abs) the anus (gudam | acc sg) with the heel (pārṣṇyā | ins sg), one should now (tu) forcefully (balāt | abl sg) contract (ākuñcayet | 3p sg act opt) the wind (vāyum | acc sg), again (vāram) and again (vāram), so that (yathā) the breath (samīraṇaḥ | nom sg) also (ca) goes (samāyāti | 3p sg act pres) upward (ūrdhvam).
Press the anus with the heel and repeatedly contract Apāna with force until the breath moves upward.
Pressing the heel well against the anus, draw up the air by force, again and again till it (air) goes up.
Den anus mit der Ferse drückend presse man mit Gewalt verschiedene Male den Athem zusammen, so dass die Luft wieder und wieder aufwärts geht.
Haṭha Pradīpikā 3.52
प्राणापानौ नादबिन्दू मूलबन्धेन चैकताम् |
गत्वा योगस्य संसिद्धिं यच्छतो नात्र संशयः ||52||
Metre: Anuṣṭubh
Prāṇa and Apāna (prāṇa-apānau | nom du), as well as Nāda and Bindu (nāda-bindū | nom du), having reached (gatvā | abs) unity (ekatām | acc sg) through Mūlabandha (mūla-bandhena | ins sg), and (ca) bestowing (yacchataḥ | nom du pca) the complete accomplishment (saṃsiddhim | acc sg) of yoga (yogasya | gen sg), leave no (na) doubt (saṃśayaḥ | nom sg) here (atra).
Mūlabandha unites Prāṇa with Apāna and Nāda with Bindu. From this, without doubt, arises the perfection of yoga.
Brahmānanda expands the concise statement about Mūlabandha into an inner chain of effects. Prāṇa and Apāna unite and enter Suṣumṇā. This makes the inner Nāda, the unstruck sound, audible. The forces of breath and Nāda rise past the heart, unite there with Bindu, and proceed to the head; yogic consummation is said to arise from this.
Prâṇa, Apâna, Nâda and Bindu uniting into one in this way, give success in Yoga, undoubtedly.
Wenn Prâņa und Apâna, Nada und Bindu sich durch den Mûlabandha vereinigt haben, gewähren sie vollständigen Erfolg im Yoga; darüber herrscht kein Zweifel.
Haṭha Pradīpikā 3.53
अपानप्राणयोरैक्यं क्षयो मूत्रपुरीषयोः |
युवा भवति वृद्धो ऽपि सततं मूलबन्धनात् ||53||
Metre: Anuṣṭubh
Through continuous (satatam) Mūlabandha (mūla-bandhanāt | abl sg) arise the unity (aikyam | nom sg) of Apāna and Prāṇa (apāna-prāṇayoḥ | gen du) and the reduction (kṣayaḥ | nom sg) of urine and faeces (mūtra-purīṣayoḥ | gen du); even (api) an old man (vṛddhaḥ | nom sg m) becomes (bhavati | 3p sg act pres) young (yuvā | nom sg m).
Mūlabandha unites Apāna and Prāṇa, reduces elimination, and makes even an old person young again.
By the purification of Prâṇa, and Apâna, urine and excrements decrease. Even an old man becomes young by constantly practising Mûla Bandha.
Durch den Mûlabandha werden immer Prâņa und Apâna vereinigt, Exkremente und Urin werden vernichtet und selbst ein Greis wird jung.
Haṭha Pradīpikā 3.54
अपाने चोर्ध्वगे जाते संप्राप्ते वह्निमण्डलम् |
तदानलशिखा दीर्घा वर्धते वायुनाहता ||54||
Metre: Anuṣṭubh
When Apāna (apāne | loc sg) has also (ca) become (jāte | loc sg m ppp) upward-moving (ūrdhva-ge | loc sg m) and has reached (saṃprāpte | loc sg m ppp) the orb of fire (vahni-maṇḍalam | acc sg), then (tadā) the flame of fire (anala-śikhā | nom sg), made tall (dīrghā | nom sg f), grows (vardhate | 3p sg med pres), fanned (āhatā | nom sg f ppp) by the wind (vāyunā | ins sg).
When Apāna rises and reaches the center of fire, the flame is fanned by the wind and grows.
Brahmānanda locates the fire Maṇḍala below the navel and describes it in the human body as triangular. Apāna, rising through Mūlabandha, fans its flame; fire and Apāna then meet Prāṇa, which is likewise hot. The intensified inner heat awakens Kuṇḍalinī, who stretches like a serpent that has been struck and enters Suṣumṇā.
saṃprāpte MBHDL2026 ] prayāte NS1882
vardhate MBHDL2026 ] jāyate NS1882
vardhate MBHDL2026 ] jāyate NS1882
Going up, the Apâna enters the zone of fire, i.e., the stomach. The flame of fire struck by the air is thereby lengthened.
Wenn der Apâna aufwärts gegangen ist und bis zur Feuergegend (vahnimandalam) vordringt, so wird die Feuerflamme, durch den Wind angefacht, grösser.
Haṭha Pradīpikā 3.55
ततो यातौ वह्न्यपानौ प्राणमुष्णस्वरूपकम् |
तेनात्यन्तप्रदीप्तस्तु ज्वलनो देहजस्तदा ||55||
Metre: Anuṣṭubh
Thereupon (tataḥ), fire and Apāna (vahni-apānau | nom du) have gone (yātau | nom du m ppp) to Prāṇa (prāṇam | acc sg), which has a hot nature (uṣṇa-svarūpakam | acc sg m). Through this (tena | ins sg n), then (tadā), the fire (jvalanaḥ | nom sg) born in the body (deha-jaḥ | nom sg m) also (tu) becomes intensely kindled (atyanta-pradīptaḥ | nom sg m ppp).
Fire and Apāna meet Prāṇa, which is hot by nature, causing the fire of the body to blaze powerfully.
yātau MBHDL2026 ] yāto NS1882
These, fire and Apâna, go to the naturally hot Prâṇa, which, becoming inflamed thereby, causes burning sensation in the body.
Dann kommen Feuer und Apâna zum Prâņa, dessen Natur (auch) feurig ist; dadurch wird das im Körper befindliche Feuer in hohem Masse angefacht.
Haṭha Pradīpikā 3.56
तेन कुण्डलिनी सुप्ता संतप्ता संप्रबुध्यते |
दण्डाहता भुजङ्गीव निश्वस्य ऋजुतां व्रजेत् ||56||
Metre: Anuṣṭubh
Through this (tena | ins sg n), the sleeping (suptā | nom sg f ppp) Kuṇḍalinī (kuṇḍalinī | nom sg), heated (saṃtaptā | nom sg f ppp), awakens (saṃprabudhyate | 3p sg med pres). Like (iva) a female snake struck by a staff (daṇḍa-āhatā bhujaṅgī | nom sg), having hissed (niśvasya | abs), she should become (vrajet | 3p sg act opt) straight (ṛjutām | acc sg).
The heat awakens the sleeping Kuṇḍalinī. Like a serpent that has been struck, she hisses and straightens.
The Kuṇḍalinî, which has been sleeping all this time, becomes well heated by this means and awakens well. It becomes straight like a serpent, struck dead with a stick.
Dadurch wird die schlafende Kundalinî erwärmt und geweckt. Gerade wie die mit einem Stock geschlagene Schlange seufzt sie und streckt sich steif aus.
Haṭha Pradīpikā 3.57
बिलं प्रविष्टेव ततो ब्रह्मनाड्यन्तरं व्रजेत् |
तस्मान्नित्यं मूलबन्धः कर्तव्यो योगिभिः सदा ||57||
Metre: Anuṣṭubh
Then (tataḥ), like (iva) one that has entered (praviṣṭā | nom sg f ppp) a hole (bilam | acc sg), she should enter (vrajet | 3p sg act opt) the interior of the Brahma channel (brahma-nāḍī-antaram | acc sg). Therefore (tasmāt | abl sg), Mūlabandha (mūla-bandhaḥ | nom sg) is to be practised (kartavyaḥ | nom sg m pfp) by yogis (yogibhiḥ | ins pl) always (sadā) and regularly (nityam).
Kuṇḍalinī enters the Brahma Nāḍī as though entering a cave. Yogis should therefore practise Mūlabandha continually.
It enters the Brahma Nâdî, just as a serpent enters its hole. Therefore, the Yogî should always practise this Mûla Bandha.
Und wie die Schlange in ihre Höhle geht, so begibt sich die Kundalinî in die Brahmanâdî (d.h. Sushumna). Daher sollen die Yogin immer den Mûlabandha üben.
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