Haṭha Pradīpikā 3.74
करणी विपरीताख्या सर्वव्याधिविनाशिनी |
नित्यमभ्यासयुक्तस्य जठराग्निविवर्धनी ||74||
Metre: Anuṣṭubh
The technique (karaṇī | nom sg) called inverted (viparīta-ākhyā | nom sg f) destroys all diseases (sarva-vyādhi-vināśinī | nom sg f). For one regularly (nityam) devoted to practice (abhyāsa-yuktasya | gen sg m ppp), it increases the digestive fire (jaṭhara-agni-vivardhanī | nom sg f).
Viparīta Karaṇī is regarded as destroying disease and, with regular practice, strengthening the digestive fire.
karaṇī viparītākhyā sarvavyādhivināśinī MBHDL2026 ] om. NS1882
nityam abhyāsayuktasya jaṭharāgnivivardhanī MBHDL2026 ] transp. NS1882 ante HP 3.75a
nityam abhyāsayuktasya jaṭharāgnivivardhanī MBHDL2026 ] transp. NS1882 ante HP 3.75a
This exercise increases the appetite; and, therefore, one who practises it, should obtain a good supply of food. If the food be scanty, it will burn him at once.
Dem, der beständig auf die Uebung bedacht ist, vermehrt sie das Verdauungsfeuer. Der Uebende soll reichliche Nahrung bekommen.
Haṭha Pradīpikā 3.75
आहारो बहुलस्तस्य संपाद्यः साधकस्य तु |
अल्पाहारो यदि भवेद् अग्निर्देहं दहेत्क्षणात् ||75||
Metre: Anuṣṭubh
For this (tasya | gen sg m) practitioner (sādhakasya | gen sg), however (tu), abundant food (āhāraḥ bahulaḥ | nom sg) is to be provided (saṃpādyaḥ | nom sg m pfp). If (yadi) the diet is scant (alpa-āhāraḥ | nom sg), the fire (agniḥ | nom sg) will burn (dahet | 3p sg act opt) the body (deham | acc sg) at once (kṣaṇāt | abl sg).
A practitioner of Viparīta Karaṇī needs abundant food. If too little is eaten, the strengthened fire burns the body.
āhāro bahulas tasya saṃpādyaḥ sādhakasya tu MBHDL2026 ] transp. NS1882 post HP 3.74b
alpāhāro yadi bhaved agnir dehaṃ dahet kṣaṇāt MBHDL2026 ] transp. NS1882 ante HP 3.76a
saṃpādyaḥ sādhakasya tu MBHDL2026 ] sampādyaḥ sādhakasya ca NS1882
agnir dehaṃ dahet kṣaṇāt MBHDL2026 ] agnir dahati tatkṣaṇāt NS1882
alpāhāro yadi bhaved agnir dehaṃ dahet kṣaṇāt MBHDL2026 ] transp. NS1882 ante HP 3.76a
saṃpādyaḥ sādhakasya tu MBHDL2026 ] sampādyaḥ sādhakasya ca NS1882
agnir dehaṃ dahet kṣaṇāt MBHDL2026 ] agnir dahati tatkṣaṇāt NS1882
Hat er nur geringe Nahrung (zu sich genommen), so brennt das Feuer bloss kurze Zeit. Mit dem Kopf nach unten und den Füssen nach oben bleibe er am ersten Tag einen Kshana (= 4 Min.) lang.
Haṭha Pradīpikā 3.76
अधःशिरश्चोर्ध्वपादः क्षणं स्यात्प्रथमे दिने |
क्षणाच्च किंचिदधिकम् अभ्यसेच्च दिने दिने ||76||
Metre: Anuṣṭubh
On the first day (prathame dine | loc sg), one should remain (syāt | 3p sg act opt) for a moment (kṣaṇam | acc sg) with the head down (adhas-śiras | nom acc sg n) and (ca) the feet up (ūrdhva-pādaḥ | nom sg). Then, day (dine | loc sg) by day (dine | loc sg), one should practise (abhyaset | 3p sg act opt) for something (kiṃcit) more (adhikam | acc sg n) than a moment (kṣaṇāt | abl sg).
Begin Viparīta Karaṇī only briefly on the first day, with the head down and the feet up. Thereafter, increase the duration a little each day.
Brahmānanda specifies the bodily position as follows: the hands support the hips, while the upper arms, shoulders, neck, and back of the head rest on the floor; the feet point upward. One begins for a moment and then lengthens the duration in small daily increments. The description indicates a supported inversion, not necessarily an unsupported headstand.
adhaḥśiraś cordhvapādaḥ kṣaṇaṃ syāt prathame dine MBHDL2026 ] transp. NS1882 post HP 3.75b
kṣaṇāc ca kiṃcid adhikam abhyasec ca dine dine MBHDL2026 ] transp. NS1882 ante HP 3.77a
kṣaṇāc ca kiṃcid adhikam abhyasec ca dine dine MBHDL2026 ] transp. NS1882 ante HP 3.77a
Place the head on the ground and the feet up into the sky, for a second only the first day, and increase this time daily.
Haṭha Pradīpikā 3.77
वलिश्च पलितं चैव षण्मासोर्ध्वं न दृश्यते |
याममात्रं तु यो नित्यम् अभ्यसेत्स तु कालजित् ||77||
Metre: Anuṣṭubh
After six months have passed (ṣaṇ-māsa-ūrdhvam), wrinkles (valiḥ | nom sg) and (ca) grey hair (palitam | nom sg) are indeed also (caiva) not (na) seen (dṛśyate | 3p sg pas pres). But (tu) one who (yaḥ | nom sg m) regularly (nityam) practises (abhyaset | 3p sg act opt) for the duration of one Yāma (yāma-mātram | acc sg), he (saḥ | nom sg m), however (tu), conquers time, death (kāla-jit | nom sg m).
After six months, wrinkles and gray hair are said to disappear. One who practises for one Yāma each day is regarded as a conqueror of time.
Brahmānanda connects the promise of overcoming time with a far-reaching claim about karma: yogic practice could even inhibit Prārabdha Karman, the karma that has already ripened into the present birth. He thereby explains traditions according to which perfected yogis leave their bodies in Samādhi by their own decision.
valiś ca palitaṃ caiva ṣaṇmāsordhvaṃ na dṛśyate yāmamātraṃ tu yo nityam abhyaset sa tu kālajit MBHDL2026 ] transp. NS1882 post HP 3.76b
After six months, the wrinkles and grey hair are not seen. He who practises it daily, even for two hours, conquers death.
Jeden Tag übe er dies einen Kshaņa länger, so wird man nach sechs Monaten an seinem Körper weder Runzeln noch graue Haare sehen; wer es einen Yâma (= 3 Stunden) lang übt, der besiegt den Tod.
Haṭha Pradīpikā 3.77*1
यत्किंचित् स्रवते चन्द्राद् अमृतं दिव्यरूपिणः |
तत्सर्वं ग्रसते सूर्यस् तेन पिण्डं जरायुतम् ||77*1||
Metre: Anuṣṭubh
Whatever (yat | nom acc sg n), anything at all (kiṃcit | nom acc sg n), flows (sravate | 3p sg med pres) as nectar (amṛtam | nom acc sg) from the divinely formed (divya-rūpiṇaḥ | abl sg m) moon (candrāt | abl sg), that (tat | nom acc sg n), all of it (sarvam | nom acc sg n), the sun (sūryaḥ | nom sg) devours (grasate | 3p sg med pres). Through this (tena | ins sg n), the body (piṇḍam | nom acc sg) [becomes] joined with old age (jarā-yutam | nom acc sg n ppp).
The nectar of the divinely formed moon flows downward and is consumed by the sun. For this reason, the body is bound to aging.
According to Brahmānanda, the inner moon lies at the root of the palate and lets nectar flow downward. The sun is the fire at the navel that devours this nectar and thereby causes aging. This bodily model provides the rationale for Viparītakaraṇī: the inversion is intended to prevent the ordinary loss of nectar.
yat kiṃcit sravate candrād amṛtaṃ divyarūpiṇaḥ tat sarvaṃ grasate sūryas tena piṇḍaṃ jarāyutam MBHDL2026 ] transp. NS1882 ante HP 3.73
piṇḍaṃ jarāyutam MBHDL2026 ] piṇḍo jarāyutaḥ NS1882
piṇḍaṃ jarāyutam MBHDL2026 ] piṇḍo jarāyutaḥ NS1882
The whole of the nectar, possessing divine qualities, which exudes from the Soma (Chandra) is devoured by the Sûrya; and, owing to this, the body becomes old.
Wenn aus dem herrlichgestalteten Candra etwas Soma fliesst, so wird das Alles von Sûrya verschlungen; dadurch wird der Körper dem Alter unterworfen.
Haṭha Pradīpikā 3.77*2
तत्रास्ति करणं दिव्यं सूर्यस्य मुखबन्धनम् |
गुरूपदेशतो ज्ञेयं न तु शास्त्रार्थकोटिभिः ||77*2||
Metre: Anuṣṭubh
There (tatra) exists (asti | 3p sg act pres) a divine technique (karaṇam divyam | nom acc sg n), namely the blocking of the mouth (mukha-bandhanam | nom acc sg) of the sun (sūryasya | gen sg). It is to be known (jñeyam | nom acc sg n pfp) from the guru's instruction (guru-upadeśataḥ | abl sg), but not (na tu) from millions of interpretations of the teachings (śāstra-artha-koṭibhiḥ | ins pl).
This technique is not understood through book learning alone, but through direct instruction from the guru.
According to Brahmānanda, the decisive technique of inversion cannot be obtained from any number of theoretical scriptural interpretations. It must be learned through instruction from a guru. The commentary thereby explicitly marks a boundary between written description and practically transmitted knowledge.
tatrāsti karaṇaṃ divyaṃ sūryasya mukhabandhanam gurūpadeśato jñeyaṃ na tu śāstrārthakoṭibhiḥ MBHDL2026 ] transp. NS1882 ante HP 3.73
mukhabandhanam MBHDL2026 ] mukhavañcanam NS1882
mukhabandhanam MBHDL2026 ] mukhavañcanam NS1882
To remedy this, the opening of the Sûrya is avoided by excellent means. It is to be learnt best by instructions from a guru; but not by even a million discussions.
Es gibt eine erhabene Uebung, durch die man den Eingang zum Sûrya vermeidet, die aber vom Lehrer gezeigt werden muss, nicht durch die zehn Millionen Lehren der Şâstra (ist sie zu erlernen).
Haṭha Pradīpikā 3.78
स्वेच्छया वर्तमानो ऽपि योगोक्तनियमैर्विना |
वज्रोलीं यो विजानाति स योगी सिद्धिभाजनम् ||78||
Metre: Anuṣṭubh
Even (api) one who lives (vartamānaḥ | nom sg m pca) according to his own wishes (sva-icchayā | ins sg), without (vinā) the observances taught in yoga (yoga-ukta-niyamaiḥ | ins pl), that yogi (saḥ yogī | nom sg) who (yaḥ | nom sg m) knows (vijānāti | 3p sg act pres) Vajrolī (vajrolīm | acc sg) is a vessel of accomplishment (siddhi-bhājanam | nom sg).
One who knows Vajrolī is considered fit for Siddhi, even without following every rule taught in yoga.
yogoktaniyamair MBHDL2026 ] yogoktair niyamair MBHDL2024
Even if one who lives a wayward life, without observing any rules of Yoga, but performs Vajrolî, deserves success and is a Yogî.
Auch ohne die im Yoga vorgeschriebenen Niyama wird selbst ein nach eigenem Gutdünken lebender Yogin, wenn er nur die Vajrolî gründlich kennt, der acht Zauberkräfte theilhaftig werden. (Vergl. III. 43.)
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