Haṭha Pradīpikā 4.10
यत्किंचित्स्रवते चन्द्राद् अमृतं दिव्यरूपिणः |
तत्सर्वं ग्रसते सूर्यस् तेन पिण्डं जरायुतम् ||10||
Metre: Anuṣṭubh
Whatever (yat kiṃcit | nom acc sg n) nectar (amṛtam | nom acc sg) of the divinely formed one (divya-rūpiṇaḥ | gen sg m) flows (sravate | 3p sg med pres) from the moon (candrāt | abl sg), all of that (tat sarvam | acc sg n) the sun (sūryaḥ | nom sg) devours (grasate | 3p sg med pres). Through this (tena | ins sg n), the body (piṇḍam | acc sg) is joined with old age (jarā-yutam | acc sg m).
Whatever nectar flows down from the divinely formed moon is devoured by the sun; for this reason, the body is subject to aging.
yat kiṃcit sravate candrād amṛtaṃ divyarūpiṇaḥ tat sarvaṃ grasate sūryas tena piṇḍaṃ jarāyutam MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.11*1
तारे ज्योतिषि संयोज्य किंचिदुन्नमयेद्भ्रुवौ |
पूर्वयोगस्य मार्गो ऽयम् उन्मनीकारकः क्षणात् ||11*1||
Metre: Anuṣṭubh
Having directed (saṃyojya | abs) the two pupils (tāre | acc du) toward a light (jyotiṣi | loc sg), one should raise (unnamayet | 3p sg caus opt) the two brows (bhruvau | acc du) slightly (kiṃcit). This (ayam | nom sg m) is the path of preparatory yoga (pūrva-yogasya mārgaḥ | nom sg), which brings about Unmanī (unmanī-kārakaḥ | nom sg m) in an instant (kṣaṇāt | abl sg).
The yogi directs the pupils toward a light and raises the eyebrows slightly. This is the path of preparatory yoga, which quickly brings about Unmanī.
For the transition into Unmanī, Brahmānanda combines several instructions. The pupils rest on the light appearing at the end of the nose, the eyebrows are raised slightly, and the Śāmbhavīmudrā taught earlier remains in place. The passage describes Unmanī as an intensification of already cultivated inner concentration.
pūrvayogasya mārgo’yam MBHDL2026 ] pūrvayogaṃ mano yuñjann NS1882
Fix the gaze on the light (seen on the tip of the nose) and raise the eyebrows a little, with the mind contemplating as before (in the Śambhavî Mudrâ, that is, inwardly thinking of Brahma, but apparently looking outside.) This will create the Unmanî avasthâ at once.
Bei hellem Licht bringe man die Augensterne einander näher, hebe die Augenbrauen etwas empor und vertiefe den Geist in den vorherigen Yoga, so bringt man die Unmanî zu Stande.
Haṭha Pradīpikā 4.11*2
केचिदागमजालेन केचिन्निगमसंकुलैः |
केचित्तर्केण मुह्यन्ति नैव जानन्ति तारकम् ||11*2||
Metre: Anuṣṭubh
Some (kecit | nom pl m) become confused by the net of Āgamas (āgama-jālena | ins sg), some by the profusion of Vedic texts (nigama-saṃkulaiḥ | ins pl m), and some (kecit | nom pl m) by reasoning (tarkeṇa | ins sg). They do not at all (na eva) recognize (jānanti | 3p pl act pres) that which carries one across (tārakam | acc sg n).
Some lose their way in the net of the Āgamas, some in the abundance of Vedic texts, and some in logic. They do not recognize that which carries one across.
Brahmānanda arranges three approaches hierarchically. Ritual and revelatory texts promise manifold results, the Veda appears in numerous branches of teaching, and mere logic can become entangled in its own conclusions. He calls Unmanī, by contrast, tāraka, the means that directly “carries one across.” The polemical sharpening explains the claim of the verse, not the historical value of the other forms of knowledge.
Some are devoted to the Vedas, some to Nigama, while others are enwrapt in Logic, but none knows the value of this mudrâ, which enables one to cross the ocean of existence
Manche werden durch das Netz ihres Wissens verwirrt, Manche durch Citatenschwall und Andere durch Zweifel und wissen so die erfolgreiche Methode (târaka) nicht.
Haṭha Pradīpikā 4.11*3
अर्धोद्घाटितलोचनः स्थिरमना नासाग्रदत्तेक्षणः चन्द्रार्कावपि लीनतामुपनयन्निष्पन्दभावान्तरे |
ardhodghāṭita-locanaḥ sthira-manā, nāsāgra-dattekṣaṇaḥ candrārkāv api līnatām upanayan, niṣpanda-bhāvāntare | Analysis ▾ Analysis ▴
|
ardha
|
half | |
|
udghāṭita
|
opened | |
|
locanaḥ
|
having eyes | |
|
sthira
|
firm | |
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manāḥ
|
having mind | |
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nāsā
|
at the nose | |
|
agra
|
at the tip | |
|
datta
|
directed | |
|
īkṣaṇaḥ
|
having gaze | |
|
candra
|
moon | |
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arkau
|
sun | |
|
api
|
also | |
|
līnatām
|
to dissolution | |
|
upanayan
|
leading | |
|
niṣpanda
|
motionless | |
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bhāva
|
of the state | |
|
antare
|
within |
ज्योतीरूपमशेषबाह्यरहितं देदीप्यमानं परं तत्त्वं तत्पदमेति वस्तु परमं वाच्यं किमत्राधिकम् ||11*3||
jyotī-rūpam aśeṣa-bāhya-rahitaṃ, dedīpyamānaṃ paraṃ tattvaṃ tat padam eti vastu paramaṃ, vācyaṃ kim atrādhikam ||11*3|| Analysis ▾ Analysis ▴
|
jyotis
|
of light | |
|
rūpam
|
form | |
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aśeṣa
|
entirely, completely | |
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bāhya
|
from the external | |
|
rahitam
|
free | |
|
dedīpyamānam
|
brightly shining | |
|
param
|
supreme | |
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tattvam
|
reality, principle | |
|
tat
|
that | |
|
padam
|
goal, state | |
|
eti
|
having reached | |
|
vastu
|
essence, reality | |
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paramam
|
supreme | |
|
vācyam
|
to say | |
|
kim
|
what | |
|
atra
|
here | |
|
adhikam
|
further |
Metre: Śārdūlavikrīḍita
With half-open eyes (ardha-udghāṭita-locanaḥ | nom sg m), a steady mind (sthira-manāḥ | nom sg m), and the gaze directed toward the tip of the nose (nāsāgra-datta-īkṣaṇaḥ | nom sg m), leading (upanayan | nom sg m pca) the moon and sun (candrārkau | acc du) into dissolution (līnatām | acc sg) within an inner state of motionlessness (niṣpanda-bhāva-antare | loc sg), he reaches (eti | 3p sg act pres) that state (tat padam | acc sg): the supreme principle (paraṃ tattvam | acc sg), whose form is light (jyotī-rūpam | acc sg n), free from everything external (aśeṣa-bāhya-rahitam | acc sg n), shining brightly (dedīpyamānam | acc sg n pca), the supreme reality (paramaṃ vastu | acc sg). What (kim | nom acc sg n) more (adhikam | nom acc sg n) is there to be said (vācyam | nom acc sg n pfp) here (atra)?
With half-open eyes, a calm mind, and the gaze directed toward the tip of the nose, the yogi leads sun and moon into dissolution and reaches the radiant, supreme principle of light.
The half-open gaze may be directed toward the tip of the nose or toward a point twelve fingerbreadths in front of it. For Brahmānanda, what matters is that the senses, mind, and Prāṇa become motionless. Reality is then said to appear directly as self-luminous consciousness.
ardhodghāṭitalocanaḥ MBHDL2026 ] ardhonmīlitalocanaḥ NS1882
niṣpandabhāvāntare MBHDL2026 ] nispandabhāvena yaḥ NS1882
aśeṣabāhyarahitaṃ MBHDL2026 ] aśeṣabījam akhilaṃ NS1882
niṣpandabhāvāntare MBHDL2026 ] nispandabhāvena yaḥ NS1882
aśeṣabāhyarahitaṃ MBHDL2026 ] aśeṣabījam akhilaṃ NS1882
With steady calm mind and half-closed eyes, fixed on the tip of the nose, stopping the Idâ and the Pingalâ without blinking, he who can see the light which is the all, the seed, the entirely brilliant, great Tattva, approaches Him who is the great object. What is the use of more talk?
Wer mit halbgeöffneten Augen, unbeweglichem Geist und auf die Nasenspitze gerichteten Augen durch seine vollkommene Ruhe (den Athem von) Candra und Sûrya zur Vernichtung bringt, der gelangt zur leuchtenden, einzigen Ursache, zur vollständigen, strahlenden, höchsten Wahrheit, zum Ort des Brahma, zur höchsten Wirklichkeit. Was soll ich mehr noch sagen?
Haṭha Pradīpikā 4.11*4
दिवा न पूजयेल्लिङ्गं रात्रौ नैव च पूजयेत् |
सततं पूजयेल्लिङ्गं दिवारात्रिनिरोधतः ||11*4||
Metre: Anuṣṭubh
By day (divā), one should not (na) worship (pūjayet | 3p sg act opt) the Liṅga (liṅgam | acc sg), and (ca) at night (rātrau | loc sg) one should likewise not at all (na eva) worship it. Through the suspension of day and night (divā-rātri-nirodhataḥ | abl sg), one should continually (satatam) worship (pūjayet | 3p sg act opt) the Liṅga (liṅgam | acc sg).
The Liṅga is to be worshipped neither by day nor by night; through the suspension of day and night, it is to be worshipped continually.
For Brahmānanda, the Liṅga to be worshipped here is the Ātman. “Day” denotes the current in Piṅgalā and “night” the current in Iḍā. Only when both are at rest and Prāṇa flows through Suṣumṇā does the actual inner worship take place. The verse thus transforms external indications of time into states of the breath channels.
rātrau naiva ca MBHDL2026 ] rātrau caiva na NS1882
satataṃ MBHDL2026 ] sarvadā NS1882
satataṃ MBHDL2026 ] sarvadā NS1882
One should not meditate on the Linga (i.e., Âtman) in the day (i.e., while Sûrya or Pingalâ is working) or at night (when Idâ is working), but should always contemplate after restraining both.
Bei Tag soll man das Linga nicht verehren, auch bei Nacht nicht, sondern immer erst, nachdem man Tag und Nacht zum Stillstand gebracht hat.
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