Haṭha Pradīpikā 3.88
जलेषु भस्म निक्षिप्य दग्धगोमयसंभवम् |
वज्रोलीमैथुनादूर्ध्वं स्त्रीपुंसोः स्वाङ्गलेपनम् ||88||
Metre: Anuṣṭubh
Having placed (nikṣipya | abs) ash (bhasma | acc sg) produced from burnt cow dung (dagdha-go-maya-saṃbhavam | acc sg n) in water (jaleṣu | loc pl), after Vajrolī intercourse (vajrolī-maithunāt | abl sg) and thereafter (ūrdhvam) follows the smearing of their own bodies (sva-aṅga-lepanam | nom sg) by woman and man (strī-puṃsoḥ | gen du).
After Vajrolī Maithuna, the woman and man are to smear their bodies with ash from burned cow dung mixed with water.
For Sahajolī, ash from burned cow dung is mixed with water. After sexual intercourse, the seated woman and man smear their “own limbs” with it. Brahmānanda specifies these as the head, forehead, eyes, heart, shoulders, and arms. Despite its connection with sensual experience, he regards the practice as directed toward liberation.
jaleṣu bhasma nikṣipya dagdhagomayasaṃbhavam MBHDL2026 ] transp. NS1882 post HP 3.87
vajrolīmaithunād ūrdhvaṃ strīpuṃsoḥ svāṅgalepanam MBHDL2026 ] transp. NS1882 ante HP 3.89a
jaleṣu bhasma MBHDL2026 ] jale subhasma NS1882
vajrolīmaithunād ūrdhvaṃ strīpuṃsoḥ svāṅgalepanam MBHDL2026 ] transp. NS1882 ante HP 3.89a
jaleṣu bhasma MBHDL2026 ] jale subhasma NS1882
Being free from the exercise of Vajrolî, man and woman should both rub it on their bodies.
Nachdem sie gute aus verbranntem Kuhdünger bestehende Asche mit Wasser vermischt haben, sollen sich der Mann und das Weib nach dem Vajrolî-coitus einreiben, und dann in beliebiger Stellung kurze Zeit müssig dasitzen.
Haṭha Pradīpikā 3.89
आसीनयोः सुखेनैव मुक्तव्यापारयोः क्षणम् |
सहजोलीरियं प्रोक्ता श्रद्धेया योगिभिः सदा ||89||
Metre: Anuṣṭubh
When the two seated partners (āsīnayoḥ | gen du m f ppp), comfortably (sukhena | ins sg) and indeed (eva) for a moment (kṣaṇam | acc sg), are free from activity (mukta-vyāpārayoḥ | gen du), this (iyam | nom sg f) is called (proktā | nom sg f ppp) Sahajolī (sahajolīḥ | nom sg); it is always (sadā) to be trusted (śraddheyā | nom sg f pfp) by yogis (yogibhiḥ | ins pl).
Sahajolī is the quiet moment after sexual union, when both partners sit comfortably and all activity has ceased. Yogis are told to place their trust in it.
āsīnayoḥ sukhenaiva muktavyāpārayoḥ kṣaṇam MBHDL2026 ] transp. NS1882 post HP 3.88b
sahajolīr iyaṃ proktā śraddheyā yogibhiḥ sadā MBHDL2026 ] transp. NS1882 ante HP 3.89*1
kṣaṇam MBHDL2026 ] kṣaṇāt NS1882
sahajolīr iyaṃ proktā śraddheyā yogibhiḥ sadā MBHDL2026 ] transp. NS1882 ante HP 3.89*1
kṣaṇam MBHDL2026 ] kṣaṇāt NS1882
This is called Sahajolî, and should be relied on by Yogîs. It does good and gives mokṣa.
Diese immer zuverlässige Uebung wird von den Yogin Sahajoli genannt; sie verleiht Schönheit und führt, obgleich sie mit Genuss verbunden ist, zur Erlösung.
Haṭha Pradīpikā 3.89*1
अयं शुभकरो योगो भोगे भुक्ते ऽपि मुक्तिदः ||89*1||
Metre: Anuṣṭubh
This (ayam | nom sg m) beneficial yoga (śubha-karaḥ yogaḥ | nom sg m) bestows liberation (mukti-daḥ | nom sg m), even (api) when pleasure (bhoge | loc sg) has been enjoyed (bhukte | loc sg m n ppp).
This practice is regarded as liberating even when the practitioner does not stand outside every experience of pleasure.
ayaṃ śubhakaro yogo bhoge bhukte’pi muktidaḥ MBHDL2026 ] transp. NS1882 post HP 3.89b
bhoge bhukte’pi MBHDL2026 ] bhogayukto’pi NS1882
bhoge bhukte’pi MBHDL2026 ] bhogayukto’pi NS1882
Haṭha Pradīpikā 3.90
पित्तोल्बणत्वात्प्रथमां च धारां विहाय निःसारतयान्त्यधाराम् |
pittolbaṇatvāt prathamāṃ ca dhārāṃ; vihāya niḥ-sāratayāntya-dhārām | Analysis ▾ Analysis ▴
निषेव्यते शीतलमध्यधारा कापालिकैः खण्डमतैरमर्याः ||90||
niṣevyate śītala-madhya-dhārā; kāpālikaiḥ khaṇḍa-matair amaryāḥ ||90|| Analysis ▾ Analysis ▴
Metre: Upajāti
Because of an excess of bile (pitta-ulbaṇatvāt | abl sg), the first stream (prathamāṃ dhārām | acc sg) is left aside (vihāya | abs), and because it is without essence (niḥ-sāratayā | ins sg), so is the last stream (antya-dhārām | acc sg). The cool middle stream (śītala-madhya-dhārā | nom sg) of Amarī (amaryāḥ | gen sg) is used (niṣevyate | 3p sg pas pres) by the Kāpālikas (kāpālikaiḥ | ins pl) of the Khaṇḍa school (khaṇḍa-mataiḥ | ins pl).
Amarolī uses neither the first, hot stream of urine nor the last, worthless one, but the cool middle stream employed by the Kāpālikas of the Khaṇḍa school.
Brahmānanda assigns Amarolī to the tradition of the Khaṇḍa Kāpālikas. It concerns the stream of urine called śivāmbu: the first part is discarded because of an excess of bile and the last as lacking substance; the cool middle part is used. The commentary thus gives a sect-specific and physically literal explanation.
prathamāṃ ca dhārāṃ MBHDL2026 ] prathamāmbudhārāṃ NS1882
kāpālikaiḥ khaṇḍamatair amaryāḥ MBHDL2026 ] kāpālike khaṇḍamate’marolī NS1882
kāpālikaiḥ khaṇḍamatair amaryāḥ MBHDL2026 ] kāpālike khaṇḍamate’marolī NS1882
In the doctrine of the sect of the Kapâlikas, the Amarolî is the drinking of the mid stream; leaving the 1st, as it is a mixture of too much bile and the last, which is useless.
Den ersten Somastrom lässt man vorüber, weil er zu viel Galle enthält; den letzten, weil er zu saftlos ist, dagegen gibt man sich ab mit dem kühlen mittleren Strom. Das ist die Amarolî nach der von Kâpâlika herrührenden Meinung Khanda's. Vergl. I. 8.
Haṭha Pradīpikā 3.91
अमरीं यः पिबेन्नित्यं नस्यं कुर्वन्दिने दिने |
वज्रोलीं चाभ्यसेदेवम् अमरोलीति कथ्यते ||91||
Metre: Anuṣṭubh
One who (yaḥ | nom sg m) should regularly (nityam) drink (pibet | 3p sg act opt) Amarī (amarīm | acc sg) and, day (dine | loc sg) by day (dine | loc sg), apply it nasally (nasyam | acc sg) while doing so (kurvan | nom sg m pca), should practise (abhyaset | 3p sg act opt) Vajrolī (vajrolīm | acc sg) in this way (evam); this is called (kathyate | 3p sg pas pres) Amarolī (amarolī | nom sg), thus (iti).
Amarolī is the form of Vajrolī in which Amarī is regularly drunk and used daily as a nasal application.
For Brahmānanda, Amarolī comprises three actions: daily drinking of the middle portion of śivāmbu, its application through the nose, and the Vajrolī practice already described. In this explanation, Amarolī denotes the combination of these procedures.
vajrolīṃ cābhyased evam amarolīti MBHDL2026 ] vajrolīm abhyaset samyak sāmarolīti NS1882
He who drinks Amarî, snuffs it daily, and practices Vajrolî, is called practising Amarolî.
Wenn man beständig Amarî (Soma) trinkt, täglich das Nasya übt und Vajrolî richtig ausführt, so heisst das Amarolî.
Haṭha Pradīpikā 3.91*1
पुंसो बिन्दुं समाकृष्य सम्यगभ्यासपाटवात् |
यदि नारी रजो रक्षेद् वज्रोल्या सा हि योगिनी ||91*1||
Metre: Anuṣṭubh
If (yadi), through proficiency in correct practice (samyak-abhyāsa-pāṭavāt | abl sg), a woman (nārī | nom sg) draws upward (samākṛṣya | abs) the man's (puṃsaḥ | gen sg) Bindu (bindum | acc sg) and preserves (rakṣet | 3p sg act opt) Rajas (rajas | acc sg) by means of Vajrolī (vajrolyā | ins sg), then she (sā | nom sg f) is indeed (hi) a yoginī (yoginī | nom sg).
Here, the Yoginī is a woman who consciously directs and preserves semen and Rajas through Vajrolī.
samākṛṣya MBHDL2026 ] samākuñcya NS1882
Viri semine peritia usu comparata hausto femina si menstrua quoque eodem modo (Vajrolî) servare potest Yoginî appellatur.
(Redaktionelle deutsche Übersetzung aus dem Latein: Wenn eine Frau, nachdem sie durch Übung Geschick erlangt und den Samen des Mannes aufgesogen hat, auf dieselbe Weise durch Vajrolī auch ihre Menstruationsflüssigkeit bewahren kann, wird sie Yoginī genannt.)
(Redaktionelle deutsche Übersetzung aus dem Latein: Wenn eine Frau, nachdem sie durch Übung Geschick erlangt und den Samen des Mannes aufgesogen hat, auf dieselbe Weise durch Vajrolī auch ihre Menstruationsflüssigkeit bewahren kann, wird sie Yoginī genannt.)
Haṭha Pradīpikā 3.91*2
तस्याः किंचिद्रजो नाशं न गच्छति न संशयः |
तस्याः शरीरे नादस्तु बिन्दुताम् एव गच्छति ||91*2||
Metre: Anuṣṭubh
None (na), not even a little (kiṃcit | nom acc sg n), of her (tasyāḥ | gen sg f) Rajas (rajaḥ | nom acc sg) goes (gacchati | 3p sg act pres) to destruction (nāśam | acc sg); there is no doubt (saṃśayaḥ | nom sg) about this. In her (tasyāḥ | gen sg f) body (śarīre | loc sg), however (tu), Nāda (nādaḥ | nom sg) itself (eva) passes (gacchati | 3p sg act pres) into the state of Bindu (bindutām | acc sg).
When the practice succeeds, Rajas is preserved and the inner Nāda is transformed into Bindu within the body.
Alongside the physical explanation of Vajrolī, Brahmānanda cites the Amṛtasiddhi for an inner interpretation. Male Bindu is lunar and female Rajas solar. Their external union produces a child; only their inner union makes a person a yogi and leads to the supreme state. The commentary thus places a physical and a subtle meaning side by side without retroactively reducing the preceding practice instructions to symbolism alone.
nādas tu MBHDL2026 ] nādaś ca NS1882
Menstruorum sine dubio ea nihil perdet; in ejus corpore nada cum anusvara jungitur (nadaşca bindutâm eva gacchati).
(Redaktionelle deutsche Übersetzung aus dem Latein: Sie wird zweifellos nichts von ihrer Menstruationsflüssigkeit verlieren; in ihrem Körper verbindet sich Nāda mit Anusvāra (und Nāda geht in den Zustand des Bindu über).)
(Redaktionelle deutsche Übersetzung aus dem Latein: Sie wird zweifellos nichts von ihrer Menstruationsflüssigkeit verlieren; in ihrem Körper verbindet sich Nāda mit Anusvāra (und Nāda geht in den Zustand des Bindu über).)
Haṭha Pradīpikā 3.91*3
स बिन्दुस्तद्रजश्चैव एकीभूय स्वदेहजौ |
वज्रोल्याभ्यासयोगेन सर्वसिद्धिं प्रकुर्वतः ||91*3||
Metre: Anuṣṭubh
This (saḥ | nom sg m) Bindu (binduḥ | nom sg) and (ca) that (tad | nom acc sg n) very (eva) Rajas (rajaḥ | nom acc sg), both arising in one's own body (sva-deha-jau | nom du m n), become one (ekī-bhūya | abs) and, through engagement in the practice of Vajrolī (vajrolyābhyāsa-yogena | ins sg), produce (prakurvataḥ | 3p du act pres) every accomplishment (sarva-siddhim | acc sg).
When Bindu and Rajas are united within one's own body, this is regarded as a source of comprehensive Siddhi.
svadehajau MBHDL2026 ] svadehagau NS1882
Gutta (bindu) menstruisque in corpore conjunctis femina exercitatione quae vajrolî appellatur omnem siddhim adipiscitur.
(Redaktionelle deutsche Übersetzung aus dem Latein: Wenn Tropfen (Bindu) und Menstruationsflüssigkeit im Körper vereint sind, erlangt die Frau durch die Vajrolī genannte Übung jede Vollkommenheit.)
(Redaktionelle deutsche Übersetzung aus dem Latein: Wenn Tropfen (Bindu) und Menstruationsflüssigkeit im Körper vereint sind, erlangt die Frau durch die Vajrolī genannte Übung jede Vollkommenheit.)
Haṭha Pradīpikā 3.92
रक्षेदाकुञ्चनेनोर्ध्वं या रजः सा हि योगिनी |
अतीतानागतं वेत्ति खेचरी च भवेद्ध्रुवम् ||92||
Metre: Anuṣṭubh
She who (yā | nom sg f), by contraction (ākuñcanena | ins sg), preserves (rakṣet | 3p sg act opt) Rajas (rajaḥ | acc sg) upward (ūrdhvam), she (sā | nom sg f) is indeed (hi) a yoginī (yoginī | nom sg). She knows (vetti | 3p sg act pres) the past and the future (atīta-anāgatam | acc sg n) and (ca) will certainly (dhruvam) become (bhavet | 3p sg act opt) a Khecarī (khecarī | nom sg).
Here, a Yoginī is one who preserves Rajas through upward contraction. She knows the past and future and becomes a Khecarī.
ākuñcanenordhvaṃ MBHDL2026 ] ākuñcanād ūrdhvaṃ NS1882
Quae quum menstrua ascendere coegerit ea supra servare potest Yoginî est; et praeterita et futura noscit; certe Khecarî fit (i. e. facultatem in aere incedendi adipiscitur).
(Redaktionelle deutsche Übersetzung aus dem Latein: Diejenige, die ihre Menstruationsflüssigkeit zum Aufsteigen gebracht hat und sie oben bewahren kann, ist eine Yoginī; sie kennt Vergangenheit und Zukunft und wird gewiss eine Khecarī (d. h. sie erlangt die Fähigkeit, sich in der Luft zu bewegen).)
(Redaktionelle deutsche Übersetzung aus dem Latein: Diejenige, die ihre Menstruationsflüssigkeit zum Aufsteigen gebracht hat und sie oben bewahren kann, ist eine Yoginī; sie kennt Vergangenheit und Zukunft und wird gewiss eine Khecarī (d. h. sie erlangt die Fähigkeit, sich in der Luft zu bewegen).)
Haṭha Pradīpikā 3.93
देहसिद्धिं च लभते वज्रोल्यभ्यासयोगतः |
अयं शुभकरो योगो भोगे भुक्ते ऽपि मुक्तिदः ||93||
Metre: Anuṣṭubh
Through the application of Vajrolī practice (vajrolī-abhyāsa-yogataḥ), one also (ca) obtains (labhate | 3p sg med pres) perfection of the body (deha-siddhim | acc sg). This (ayam | nom sg m) auspicious yoga (śubha-karaḥ yogaḥ | nom sg m) bestows liberation (mukti-daḥ | nom sg m), even (api) when pleasure (bhoge | loc sg) has been experienced (bhukte | loc sg m n ppp).
Vajrolī practice produces Deha Siddhi, perfection of the body. This yoga is regarded as liberating even when pleasure has been experienced.
śubhakaro MBHDL2026 ] puṇyakaro NS1882
Durch den Yoga der Vajrolî erlangt man auch körperliche Vollendung. Dieser heilbringende Yoga führt zur Erlösung, während er zugleich mit Genuss verbunden ist.
Haṭha Pradīpikā 3.93*1
तस्मात् पुण्यवताम् एव अयं योगः प्रसिध्यति ||93*1||
Metre: Anuṣṭubh
Therefore (tasmāt), this yoga (ayaṃ yogaḥ | nom sg) succeeds (prasidhyati | 3p sg act pres) only (eva) for the meritorious (puṇyavatām | gen pl m).
This practice requires inner maturity; it succeeds for those who are prepared for it.
tasmāt puṇyavatām eva ayaṃ yogaḥ prasidhyati MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 3.93*2
कुटिलाङ्गी कुण्डलिनी भुजङ्गी शक्तिरीश्वरी |
कुण्डल्यरुन्धती चेति शब्दाः पर्यायवाचकाः ||93*2||
Metre: Anuṣṭubh
She is the one with a crooked body (kuṭila-aṅgī | nom sg f), Kuṇḍalinī (kuṇḍalinī | nom sg), the serpent (bhujaṅgī | nom sg), the power (śaktiḥ | nom sg), the mistress (īśvarī | nom sg); Kuṇḍalī (kuṇḍalī | nom sg), Arundhatī (arundhatī | nom sg), and thus (ca iti) are words (śabdāḥ | nom pl) denoting synonyms (paryāya-vācakāḥ | nom pl m).
The power is described under many names: the crooked, serpent-like, divine Kuṇḍalinī.
kuṇḍalyarundhatī ceti MBHDL2026 ] kuṇḍaly arundhatī caite NS1882
Kutilângî (crooked-bodied), Kuṇḍalinî, Bhujangî (a she-serpent) Śakti, Iśhwarî, Kundalî, Arundhatî,—all these words are synonymous.
Folgende Wörter sind Synonyma: Kuțilângî, Kundalinî, Bhujangî, Şakti, Işvarî, Kundalî, Arundhatî.
Haṭha Pradīpikā 3.93*3
उद्घाटयेत्कपाटं तु यथा कुञ्चिकया हठात् |
कुण्डलिन्या तथा योगी मोक्षद्वारं विभेदयेत् ||93*3||
Metre: Anuṣṭubh
Just as (yathā) one forcefully (haṭhāt) opens (udghāṭayet | 3p sg caus opt) a door panel (kapāṭam | acc sg) with a key (kuñcikayā | ins sg), so (tathā) should the yogi (yogī | nom sg), by means of Kuṇḍalinī (kuṇḍalinyā | ins sg), break open (vibhedayet | 3p sg caus opt) the door to liberation (mokṣa-dvāram | acc sg).
Kuṇḍalinī acts like the key that opens the locked gateway to liberation.
As a door is opened with a key, so the Yogî opens the door of mukti by opening Kuṇḍalinî by means of Haṭha Yoga.
Gerade wie man mit dem Schlüssel mit Gewalt (hathat) die Thüre öffnet, so öffnet der Yogin durch Kundalî vermittelst Hatha (hathat) die Erlösungsthüre.
Haṭha Pradīpikā 3.93*4
येन मार्गेण गन्तव्यं ब्रह्मस्थानं निरामयम् |
मुखेनाच्छाद्य तद्द्वारं प्रसुप्ता परमेश्वरी ||93*4||
Metre: Anuṣṭubh
The supreme mistress (parameśvarī | nom sg) sleeps (prasuptā | nom sg f ppp), having covered (ācchādya | abs) with her mouth (mukhena | ins sg) that door (tad-dvāram | acc sg) along which path (yena mārgeṇa | ins sg) the untroubled abode of Brahman (brahma-sthānam nirāmayam | nom acc sg) is to be reached (gantavyam | nom acc sg n pfp).
Kuṇḍalinī lies asleep at the entrance to the abode of Brahman, sealing the path with her mouth.
The Parameśwarî (Kuṇḍalinî) sleeps, covering the hole of the passage by which one can go to the seat of Brahma which is free from pains.
Die Parameṣvarî (Kundali) schläft, indem sie die Thüre zu dem Weg, den man zum vollkommenen Brahmasthâna (Brahmarandhra) zu gehen hat, mit ihrem Gesicht versperrt.
Haṭha Pradīpikā 3.93*5
कन्दोर्ध्वं कुण्डली शक्तिः सुप्ता मोक्षाय योगिनाम् |
बन्धनाय च मूढानां यस्तां वेत्ति स योगवित् ||93*5||
Metre: Anuṣṭubh
Above the Kanda (kanda-ūrdhvam) sleeps (suptā | nom sg f ppp) Kuṇḍalī (kuṇḍalī | nom sg), the Śakti (śaktiḥ | nom sg): for yogis (yoginām | gen pl), she leads to liberation (mokṣāya | dat sg), but also (ca), for the deluded (mūḍhānām | gen pl m), to bondage (bandhanāya | dat sg). He who (yaḥ | nom sg m) knows (vetti | 3p sg act pres) her (tām | acc sg f), he (saḥ | nom sg m) is a knower of yoga (yoga-vit | nom sg m).
Kuṇḍalinī can liberate or bind. What matters is whether she is truly understood and the practice is performed correctly.
Kuṇḍalinī sleeps above the Kanda, the region from which the channels originate, and seals the entrance to Suṣumṇā. The same condition signifies the potential for liberation to yogis, who can move the power, but bondage to the ignorant. For Brahmānanda, knowing Kuṇḍalinī therefore means knowing yoga, because every yogic procedure depends upon her.
kandordhvaṃ MBHDL2026 ] kandordhve NS1882
Kuṇḍalî Sakti sleeps on the bulb, for the purpose of giving moksa to Yogîs and bondage to the ignorant. He who knows it, knows Yoga.
Ueber dem Kanda schläft die Sakti Kundalî zur Erlösung der Yogin und zur Fesselung der Unwissenden; wer sie kennt, ist yogakundig.
Haṭha Pradīpikā 3.93*6
अम्भोधिशैलद्वीपानाम् आधारः शेषकुण्डली |
अशेषयोगतन्त्राणाम् आधारः कुण्डली तथा ||93*6||
Metre: Anuṣṭubh
Just as Śeṣa, the coiled serpent (śeṣa-kuṇḍalī | nom sg), is the foundation (ādhāraḥ | nom sg) of the oceans, mountains, and islands (ambhodhi-śaila-dvīpānām | gen pl), so (tathā) Kuṇḍalī (kuṇḍalī | nom sg) is the foundation (ādhāraḥ | nom sg) of all systems of yoga (aśeṣa-yoga-tantrāṇām | gen pl).
Kuṇḍalinī is presented as the foundation of the whole of yoga, just as Śeṣa supports the world.
ambhodhiśailadvīpānām ādhāraḥ śeṣakuṇḍalī aśeṣayogatantrāṇām ādhāraḥ kuṇḍalī tathā MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 3.93*7
कुण्डली कुटिलाकारा सर्पवत्परिकीर्तिता |
सा शक्तिश्चालिता येन स मुक्तो नात्र संशयः ||93*7||
Metre: Anuṣṭubh
Kuṇḍalī (kuṇḍalī | nom sg) is described (parikīrtitā | nom sg f ppp) as crooked in form (kuṭila-ākārā | nom sg f) and like a serpent (sarpavat). By whom (yena | ins sg m) this (sā | nom sg f) Śakti (śaktiḥ | nom sg) has been moved (cālitā | nom sg f ppp), he (saḥ | nom sg m) is liberated (muktaḥ | nom sg m ppp); here (atra) there is no (na) doubt (saṃśayaḥ | nom sg).
When Kuṇḍalinī is truly moved, this is understood as a sign of liberation.
sa mukto MBHDL2026 ] sa yukto NS1882
Kuṇḍalî is of a bent shape, and has been described to be like a serpent. He who has moved that Śakti is no doubt Mukta (released from bondage).
Kundali ist bekannt als von gekrümmter Gestalt und schlangenähnlich; durch wen diese Şakti in Bewegung gesetzt wird, der ist erfahren.
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