Haṭha Pradīpikā 3.67
बध्नाति हि शिराजालम् अधोगामिनभोजलम् |
ततो जालन्धरो बन्धः कण्ठदुःखौघनाशनः ||67||
Metre: Anuṣṭubh
For (hi) it binds (badhnāti | 3p sg act pres) the network of channels (śirā-jālam | acc sg) and the fluid of space flowing downward (adhas-gāmin-nabhas-jalam | acc sg); therefore (tataḥ), Jālandhara (jālandharaḥ | nom sg) is a lock (bandhaḥ | nom sg) that destroys the host of throat afflictions (kaṇṭha-duḥkha-ogha-nāśanaḥ | nom sg m).
Jālandhara closes the network of channels through which the fluid of space flows downward, and removes discomfort in the throat.
It stops the opening (hole) of the group of the Nâdîs, through which the juice from the sky (from the Soma or Chandra in the brain) falls down. It is, therefore, called the Jâlandhara Bandha —the destroyer of a host of diseases of the throat.
Er versperrt die Menge der Nâdî und hält den abwärtsgehenden Soma (nabhojalam = kapalakuharasya jalam amritam) auf. Daher heilt der Jalandharabandha auch die Menge der Halsübel.
Haṭha Pradīpikā 3.68
जालन्धरे कृते बन्धे कण्ठसंकोचलक्षणे |
न पीयूषं पतत्यग्नौ न च वायुः प्रधावति ||68||
Metre: Anuṣṭubh
When Jālandhara (jālandhare | loc sg), the lock (bandhe | loc sg) characterised by contraction of the throat (kaṇṭha-saṃkoca-lakṣaṇe | loc sg), has been performed (kṛte | loc sg m ppp), the nectar (pīyūṣam | nom sg) does not (na) fall (patati | 3p sg act pres) into the fire (agnau | loc sg), nor (na ca) does the breath (vāyuḥ | nom sg) rush away (pradhāvati | 3p sg act pres).
With Jālandhara, the nectar does not fall into the fire and the breath does not escape. Its defining action is the contraction of the throat.
pradhāvati MBHDL2026 ] prakupyati NS1882
In Jâlandhara Bandha, the indications of a perfect contraction of throat are, that the nectar does not fall into the fire (the Sûrya situated in the navel), and the air is not disturbed.
Wenn der Jalandhara mit seinem charakteristischen Zusammendrücken des Halses vollbracht ist, so fällt kein Soma in's Feuer, und der Athem wird nicht unruhig.
Haṭha Pradīpikā 3.69
कण्ठसंकोचनेनैव द्वे नाड्यौ स्तम्भयेद्दृढम् |
मध्यचक्रमिदं ज्ञेयं षोडशाधारबन्धनम् ||69||
Metre: Anuṣṭubh
By contraction of the throat alone (kaṇṭha-saṃkocanena | ins sg), one should firmly (dṛḍham) stop (stambhayet | 3p sg caus opt) the two channels (dve nāḍyau | acc du). This (idam | nom sg n) middle Cakra (madhya-cakram | nom sg) is to be known (jñeyam | nom sg n pfp) as the binding of the sixteen supports (ṣoḍaśa-ādhāra-bandhanam | nom sg).
The throat contraction firmly blocks the two Nāḍīs. This is regarded as the middle Cakra that binds the sixteen supports.
For Brahmānanda, the middle Cakra is Viśuddhi at the throat. It binds sixteen support points of the yogic body: toes, ankles, knees, thighs, perineum, sexual organ, navel, heart, nape, throat, Lambikā or the tongue region, nose, midpoint between the eyebrows, forehead, head, and Brahmarandhra, the opening at the crown. He refers the respective effects of concentration to a Gorakṣa tradition.
The two Nâdîs should be stopped firmly by contracting the throat. This is called the middle circuit or centre (Madhya Chakra), and it stops the 16 âdhâras (i.e., vital parts).
Durch das Zusammendrücken des Halses schliesse man fest die beiden Nâdî (Idâ und Pingala). Das Cakra, in welchem dies geschieht, heisst Madhyacakra (= Visuddhicakra) und ist die Verbindung der sechzehn Adhara.
Haṭha Pradīpikā 3.70
बन्धत्रयमिदं श्रेष्ठं महासिद्धैर्निषेवितम् |
सर्वेषां हठतन्त्राणां साधनं योगिनो विदुः ||70||
Metre: Anuṣṭubh
This (idam | nom sg n) triad of locks (bandha-trayam | nom sg) is the best (śreṣṭham | nom sg n) and has been practised (niṣevitam | nom sg n ppp) by the great adepts (mahā-siddhaiḥ | ins pl). Yogis (yoginaḥ | nom pl) know (viduḥ | 3p pl perf) it as the means (sādhanam | acc sg) of all Haṭha systems (sarveṣām haṭha-tantrāṇām | gen pl).
The three Bandhas are regarded as a supreme practice, cultivated by the great Siddhas and recognized as a method in every system of Haṭha.
bandhatrayam idaṃ śreṣṭhaṃ mahāsiddhair niṣevitam sarveṣāṃ haṭhatantrāṇāṃ sādhanaṃ yogino viduḥ MBHDL2026 ] transp. NS1882 post HP 3.72
These three Bandhas are the best of all and have been practised by the masters. Of all the means of success in the Haṭha Yoga, they are known to the Yogîs as the chief ones.
Diese drei besten Bandha werden von den grossen Weisen geübt. Die Yogin wissen, dass sie zur Ausführung sämmtlicher Vorschriften des Hatha beitragen.
Haṭha Pradīpikā 3.70*1
अधस्तात्कुञ्चनेनाशु कण्ठसंकोचने कृते |
मध्ये पश्चिमताणेन स्यात्प्राणो ब्रह्मनाडिगः ||70*1||
Metre: Anuṣṭubh
When contraction of the throat (kaṇṭha-saṃkocane | loc sg) has been performed (kṛte | loc sg n ppp) rapidly (āśu) through contraction from below (adhastāt kuñcanena | ins sg), Prāṇa (prāṇaḥ | nom sg) should (syāt | 3p sg act opt), through the backward stretch (paścima-tāṇena | ins sg) in the middle (madhye | loc sg), enter the Brahma channel (brahma-nāḍi-gaḥ | nom sg m).
Through contraction from below, the throat lock, and the backward extension at the center, Prāṇa is led into the Brahma Nāḍī.
adhastāt kuñcanenāśu kaṇṭhasaṃkocane kṛte madhye paścimatāṇena syāt prāṇo brahmanāḍigaḥ MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 3.71
मूलस्थानं समाकुञ्च्य उड्डीयाणं तु कारयेत् |
इडां च पिङ्गलां बद्ध्वा वाहयेत्पश्चिमं पथम् ||71||
Metre: Anuṣṭubh
Having contracted (samākuñcya | abs) the root location (mūla-sthānam | acc sg), one should then (tu) perform (kārayet | 3p sg caus opt) Uḍḍīyāṇa (uḍḍīyāṇam | acc sg); having closed (baddhvā | abs) Iḍā (iḍām | acc sg) and (ca) Piṅgalā (piṅgalām | acc sg), one should cause the breath to flow (vāhayet | 3p sg caus opt) through the rear pathway (paścimam patham | acc sg).
Through contraction at the root, Uḍḍīyāṇa, and the closing of Iḍā and Piṅgalā, the breath is led into the posterior pathway.
Brahmānanda describes the interaction of the three Bandhas as a deliberate redirection. Mūlabandha contracts at the base, Uḍḍīyāna draws back the abdominal region, and Jālandhara stops Iḍā and Piṅgalā. This is said to make Prāṇa flow along the “western path,” Suṣumṇā, instead of through the side channels. Here its Laya is the motionless stability of Prāṇa within this opening.
mūlasthānaṃ samākuñcya uḍḍīyāṇaṃ tu kārayet iḍāṃ ca piṅgalāṃ baddhvā vāhayet paścimaṃ patham MBHDL2026 ] transp. NS1882 ante HP 3.70
paścimaṃ patham MBHDL2026 ] paścime pathi NS1882
paścimaṃ patham MBHDL2026 ] paścime pathi NS1882
By drawing up the mûlasthâna (anus,) Uḍḍiyâna Bandha should be performed. The flow of the air should be directed to the Suṣumnâ, by closing the Idâ, and the Pingalâ.
Das Mûlasthâna (anus) zusammendrückend führe man das Uddîyana aus, hemme Idâ und Pingalâ und lasse den Athem durch die Sushumna (pascime pathi) gehen.
Haṭha Pradīpikā 3.72
अनेनैव विधानेन सेवयेत्पवनालयम् |
ततो न जायते मृत्युर् जरारोगादिकं तथा ||72||
Metre: Anuṣṭubh
By this very (anena eva | ins sg n) method (vidhānena | ins sg), one should frequent (sevayet | 3p sg act opt) the abode of the breath (pavana-ālayam | acc sg). Then (tataḥ), death (mṛtyuḥ | nom sg), as well as (tathā) old age, disease, and the like (jarā-roga-ādikam | nom sg n), do not (na) arise (jāyate | 3p sg med pres).
This method opens the abode of the breath; thereafter, death, old age, disease, and the like are said no longer to arise.
anenaiva vidhānena sevayet pavanālayam tato na jāyate mṛtyur jarārogādikaṃ tathā MBHDL2026 ] transp. NS1882 ante HP 3.70
sevayet pavanālayam MBHDL2026 ] prayāti pavano layam NS1882
sevayet pavanālayam MBHDL2026 ] prayāti pavano layam NS1882
The Prâna becomes calm and latent by this means, and thus there is no death, old age, disease, etc.
Durch diese Vorschrift wird der Athem zum Stillstand gebracht; daher entsteht weder Tod, noch Krankheit noch Alter.
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