Chapter Iii. On Mudras
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"Hatha Yoga Pradipika", tr. by Pancham Sinh, [1914],
p. 28
Chapter Iii.
\"On Mudrs".
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As the chief of the snakes is the support of the earth with all the mountains and forests on it, so all the Tantras (Yoga practices) rest on the Kualin. (The Vertebral column.) 1.
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When the sleeping Kualin awakens by favour of a guru, then all the lotuses (in the six chakras or centres) and all the knots are pierced through. 2.
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Suumn (Snya Padav) becomes a main road for the passage of Pra, and the mind then becomes free from all connections (with its objects of enjoyments) and Death is then evaded. 3.
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Suumn, Sunya Padav, Brahma Randhra, Mah Patha, mana, ambhav, Madhya Mrga, are names of one and the same thing. 4.
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In order, therefore, to awaken this goddess, who is sleeping at the entrance of Brahma Dwra (the great door), mudrs should be practised well. 5.
\"The mudrs".
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Mah Mudr, Mah Bandha, Mah Vedha, Khechar, Uiyna Bandha, Mla Bandha, Jlandhara Bandha. 6.
p. 29
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Viparta Kara, Vajroli, and akti Chlana. These are the ten Mudrs which annihilate old age and death. 7.
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They have been explained by di Ntha (iva) and give eight kinds of divine wealth. They are loved by all the Siddhas and are hard to attain even by the Marutas. 8.
\"Note".--The eight "Aiwaryas" are: Aim (becoming small, like an atom), Mahim (becoming great, like ks, by drawing in atoms of Prakiti), Garim (light things, like cotton becoming very heavy like mountains.)
Prpti (coming within easy reach of everything; as touching the moon with the little finger, while standing on the earth.)
Prkmya (non-resistance to the desires, as entering the earth like water.)
sat (mastery over matter and objects made of it.)
Vaitwa (controlling the animate and inanimate objects.)
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These Mudrs should be kept secret by every means, as one keeps one's box of jewellery, and should, on no account be told to any one, just as husband and wife keep their dealings secret. 9.
\"The mah mudr".
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Pressing the Yoni (perineum) with the heel of the left foot, and stretching forth the right foot, its toe should be grasped by the thumb and first finger. 10.
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By stopping the throat (by Jlandhara Bandha) the air is drawn in from the outside and carried down. Just as a snake struck with a stick becomes straight like a stick, in the same way, "akti" (suumn) becomes straight at once. Then the Kualin, becoming as it were dead, and,
p. 30
leaving both the Id and the Pingal, enters the suumn (the middle passage). 11-12.
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It should be expelled then, slowly only and not violently. For this very reason, the best of the wise men call it the Mah Mudr. This Mah Mudr has been propounded by great masters. 13.
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Great evils and pains, like death, are destroyed by it, and for this reason wise men call it the Mah Mudr. 14.
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Having practised with the left nostril, it should be practised with the right one; and, when the number on both sides becomes equal, then the mudr should be discontinued. 15.
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There is nothing wholesome or injurious; for the practice of this mudr destroys the injurious effects of all the rasas (chemicals). Even the deadliest of poisons, if taken, acts like nectar. 16.
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Consumption, leprosy, prolapsus anii, colic, and the diseases due to indigestion,--all these irregularities are removed by the practice of this Mah Mudr. 17.
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This Mah Mudr has been described as the giver of great success (Siddhi) to men. It should be kept secret by every effort, and not revealed to any and everyone. 18.
p. 31
\"The Mah Bandha".
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Press the left heel to the perineum and place the right foot on the left thigh. 19.
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Fill in the air, keeping the chin firm against the chest, and, having pressed the air, the mind should he fixed on the middle of the eyebrows or in the suumn (the spine). 20.
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Having kept it confined so long as possible, it should be expelled slowly. Having practised on the left side, it should be practised on the right side. 21.
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Some are of opinion that the closing of throat is not necessary here, for keeping the tongue pressed against the roots of the upper teeth makes a good bandha (stop). 22.
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This stops the upward motion of all the Nds. Verily this Mah Bandha is the giver of great Siddhis. 23.
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This Mah Bandha is the most skilful means for cutting away the snares of death. It brings about the conjunction of the Triven (Id, Pingal and Suumn) and carries the mind to Kedr (the space between the eyebrows, which is the seat of iva). 24.
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As beauty and loveliness, do not avail a woman without husband, so the Mah Mudr and the Mah-Bandha are useless without the Mah Vedha. 25.
p. 32
\"The Mah Vedha".
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Sitting with Mah Bandha, the Yog should fill in the air and keep his mind collected. The movements of the Vyus (Pra and Apna) should be stopped by closing the throat.) 26.
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Resting both the hands equally on the ground, he should raise himself a little and strike his buttocks against the ground gently. The air, leaving both the passages (Id and Pingal), starts into the middle one. 27.
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The union of the Id and the Pingal is effected, in order to bring about immortality. When the air becomes as it were dead (by leaving its course through the Id and the Pingal) ("i.e.", when it has been kept confined), then it should be expelled. 28.
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The practice of this Mah Vedha, the giver of great Siddhis, destroys old age, grey hair, and shaking of the body, and therefore it is practised by the best masters. 29.
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These THREE are the great secrets. They are the destroyers of old age and death, increase the appetite, confer the accomplishments of Anima, etc. 30.
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They should, be practised in 8 ways, daily and hourly. They increase collection of good actions and lessen the evil ones. People, instructed well, should begin their practice, little by little, first. 31.
p. 33
\"The Khechari".
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The Khechari Mudr is accomplished by thrusting the tongue into the gullet, by turning it over itself, and keeping the eyesight in the middle of the eyebrows. 32.
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To accomplish this, the tongue is lengthened by cutting the frnum lingu, moving, and pulling it. When it can touch the space between the eyebrows, then Khechari can be accomplished. 33.
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Taking a sharp, smooth, and clean instrument, of the shape of a cactus leaf, the frnum of the tongue should be cut a little (as much as a hair's thickness), at a time. 34.
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Then rock salt and yellow myrobalan (both powdered) should be rubbed in. On the 7th day, it should again be cut a hair's breadth. 35.
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One should go on doing thus, regularly for six months. At the end of six months, the frnum of the tongue will be completely cut. 36.
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Turning the tongue upwards, it is fixed on the three ways (sophagus, windpipe and palate.) Thus it makes the Khechari Mudr, and is called the Vyoma Chakra. 37.
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The Yog who sits for a minute turning his tongue upwards, is saved from poisons, diseases, death, old age, etc. 38.
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He who knows the Khechari Mudr is not afflicted with disease, death, sloth, sleep, hunger, thirst, and swooning. 39.
p. 34
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He who knows the Khechari Mudr, is not troubled by diseases, is not stained with karmas, and is not snared by time. 40.
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The Siddhas have devised this Khechari Mudr from the fact that the mind and the tongue reach ka by its practice. 41.
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If the hole behind the palate be stopped with Khechari by turning the tongue upwards, then bindu cannot leave its place even if a woman were embraced. 42.
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If the Yog drinks Somarasa (juice) by sitting with the tongue turned backwards and mind concentrated, there is no doubt he conquers death within 15 days. 43.
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If the Yog, whose body is full of Somarasa (juice), were bitten by Takshaka (snake), its poison cannot permeate his body. 44.
As fire is inseparably connected with the wood and light is connected with the wick and oil, so does the soul not leave the body full of nectar exuding from the Soma. 45.
\"Note".--Soma (Chandra) is described later on located in the thousand-petalled lotus in the human brain, and is the same as is seen on ivas head in pictures, and from which a sort of juice exudes. It is the retaining of this exudation which makes one immortal.
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Those who eat the flesh of the cow and drink the immortal liquor daily, are regarded by me men of noble family. Others are but a disgrace to their families. 46.
p. 35
\"Note".--
Translation: Fortunate are the parents and blessed is the country and the family where a Yog is born. Anything given to such a Yog, becomes immortal. One, who discriminates between Purua and Prakiti, purges the sins of a million incarnations, by seeing, speaking, and touching such men ("i.e.", Yog.)
A Yog far exceeds a thousand householders, a hundred vnaprasthas, and a thousand Brahmachars.
Who can know the reality of the Raja Yoga? That country is very sacred where resides a man who knows it. By seeing and honouring him, generations of ignorant men get moka, what to speak of those who are actually engaged in it. He who knows internal and external yoga, deserves adoration from you and me, what if he is adored by the rest of mankind!
Those who engage in the great yoga, once, twice or thrice daily, are to be known as masters of great wealth (maheshwaras) or Lords.
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The word means tongue; eating it is thrusting it in the gullet which destroys great sins. 47.
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Immortal liquor is the nectar exuding from the moon (Chandra situated on the left side of the space between the eyebrows). It is produced by the fire which is generated by thrusting the tongue. 48.
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If the tongue can touch with its end the hole from which falls the rasa (juice) which is saltish, bitter, sour, milky and similar to ghee and
p. 36
honey, one can drive away disease, destroy old age, can evade an attack of arms, become immortal in eight ways and can attract fairies. 49.
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He who drinks the clear stream of liquor of the moon (soma) falling from the brain to the sixteen-petalled lotus (in the heart), obtained by means of Pra, by applying the tongue to the hole of the pendant in the palate, and by meditating on the great power (Kualin), becomes free from disease and tender in body, like the stalk of a lotus, and the Yog lives a very long life. 50.
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On the top of the Mer (vertebral column), concealed in a hole, is the Somarasa (nectar of Chandra); the wise, whose intellect is not overpowered by Raja and Tama guas, but in whom Satwa gua is predominant, say there is the (universal spirit) tma in it. It is the source of the down-going Id, Pingal and Suumn Ndis, which are the Ganges, the Yamuna and the Sarasvati. From that Chandra is shed the essence of the body which causes death of men. It should, therefore, be stopped from shedding. This (Khechari Mudr) is a very good instrument for this purpose. There is no other means of achieving this end. 51.
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This hole is the generator of knowledge and is the source of the five streams (Id, Pingal, &c.). In that colorless vacuum, Khechar Mudr should be established. 52.
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There is only one seed germinating the whole universe from it; and there is only one Mudr, called Khechar. There is only one deva (god) without any one's support, and there is one condition called Manonmai. 53.
p. 37
\"The Uiyna Bandha".
Uiyna is so called by the Yogs, because by its practice the Pra (Vyu,) flies (flows) in the Suumn. 54.
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Uiyna is so called, because the great bird, Pra, tied to it, flies without being fatigued. It is explained below. 55.
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The belly above the navel is pressed backwards towards the spine. This Uiyna Bandha is like a lion for the elephant of death. 56.
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Uiyna is always very easy, when learnt from a guru. The practiser of this, if old, becomes young again. 57.
The portions above and below the navel, should be drawn backwards towards the spine. By practising this for six months one can undoubtedly conquer death. 58.
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Of all the Bandhas, Uiyna is the best; for by binding it firmly liberation comes spontaneously. 59.
\"The Mla Bandha".
Pressing Yoni (perineum) with the heel, contract up the anus. By drawing the Apna thus, Mla Bandha is made. 60.
p. 38
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The Apna, naturally inclining downward, is made to go up by force. This Mla Bandha is spoken of by Yogs as done by contracting the anus. 61.
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Pressing the heel well against the anus, draw up the air by force, again and again till it (air) goes up. 62.
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Pra, Apna, Nda and Bindu uniting into one in this way, give success in Yoga, undoubtedly. 63.
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By the purification of Pra, and Apna, urine and excrements decrease. Even an old man becomes young by constantly practising Mla Bandha. 64.
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Going up, the Apna enters the zone of fire, "i.e.", the stomach. The flame of fire struck by the air is thereby lengthened. 65.
\"Note".--
In the centre of the body is the seat of fire, like heated gold.
In men it is triangular, in quadrupeds square, in birds circular. There is a long thin flame in this fire.
It is gastric fire.
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These, fire and Apna, go to the naturally hot Pra, which, becoming inflamed thereby, causes burning sensation in the body. 66.
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The Kualin, 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. 67.
p. 39
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It enters the Brahma Nd, just as a serpent enters its hole. Therefore, the Yog should always practise this Mla Bandha. 68.
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\"The Jlandhara Bandha".
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Contract the throat and press the chin firmly against the chest. This is called Jlandhara Bandha, which destroys old age and death. 69.
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It stops the opening (hole) of the group of the Nds, through which the juice from the sky (from the Soma or Chandra in the brain) falls down. It is, therefore, called the Jlandhara Bandha --the destroyer of a host of diseases of the throat. 70.
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In Jlandhara Bandha, the indications of a perfect contraction of throat are, that the nectar does not fall into the fire (the Srya situated in the navel), and the air is not disturbed. 71.
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The two Nds should be stopped firmly by contracting the throat. This is called the middle circuit or centre (Madhya Chakra), and it stops the 16 dhras ("i.e.", vital parts). 72.
\"Note".--
The sixteen vital parts mentioned by renowned Yogs are the (1) thumbs, (2) ankles, (3) knees, (4) thighs, (5) the prepuce, (6) organs of generation, (17) the navel, (8) the heart, (9) the neck, (10) the throat, (11) the palate, (12) the nose, (13) the middle of the eyebrows, (14) the forehead, (15) the head and (16) the Brahma randhra.
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By drawing up the mlasthna (anus,) Uiyna Bandha should be performed. The flow of the air should be directed to the Suumn, by closing the Id, and the Pingal. 73.
p. 40
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The Prna becomes calm and latent by this means, and thus there is no death, old age, disease, etc. 74.
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These three Bandhas are the best of all and have been practised by the masters. Of all the means of success in the Haha Yoga, they are known to the Yogs as the chief ones. 75.
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The whole of the nectar, possessing divine qualities, which exudes from the Soma (Chandra) is devoured by the Srya; and, owing to this, the body becomes old. 76.
To remedy this, the opening of the Srya is avoided by excellent means. It is to be learnt best by instructions from a guru; but not by even a million discussions. 77.
\"The Viparta Kara".
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Above the navel and below the palate respectively, are the Srya and the Chandra. The exercise, called the Viparta Kara, is learnt from the guru's instructions. 78.
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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. 79.
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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. 80.
p. 41
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After six months, the wrinkles and grey hair are not seen. He who practises it daily, even for two hours, conquers death. 81.
\"The Vajrol".
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Even if one who lives a wayward life, without observing any rules of Yoga, but performs Vajrol, deserves success and is a Yog. 82.
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Two things are necessary for this, and these are difficult to get for the ordinary people--(1) milk and (2) a woman behaving, as desired. 83.
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By practising to draw in the "bindu", discharged during cohabitation, whether one be a man or a woman, one obtains success in the practice of Vajrol. 84.
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By means of a pipe, one should blow air slowly into the passage in the male organ. 85.
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By practice, the discharged "bindu" is drawn out. One can draw back and preserve one's own discharged bindu. 86.
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The Yog who can protect his "bindu" thus, overcomes death; because death comes by discharging "bindu", and life is prolonged by its preservation. 87.
p. 42
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By preserving "bindu", the body of the Yog emits a pleasing smell. There is no fear of death, so long as the "bindu" is well-established in the body. 88.
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The "bindu" of men is under the control of the mind, and life is dependent on the "bindu". Hence, mind and "bindu" should be protected by all means. 89.
\"The Sahajol".
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Sahajol and Amarol are only the different kinds of Vajrol. Ashes from burnt up cowdung should be mixed with water. 90.
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Being free from the exercise of Vajrol, man and woman should both rub it on their bodies. 91.
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This is called Sahajol, and should be relied on by Yogs. It does good and gives moka. 92.
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This Yoga is achieved by courageous wise men, who are free from sloth, and cannot he accomplished by the slothful. 93.
\"The Amarol".
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In the doctrine of the sect of the Kaplikas, the Amarol 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. 94.
p. 43
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He who drinks Amar, snuffs it daily, and practices Vajrol, is called practising Amarol. 95.
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The "bindu" discharged in the practice of Vajrol should be mixed with ashes, and the rubbing it on the best parts of the body gives divine sight. 96.
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\"The akti chlana".
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Kutilng (crooked-bodied), Kualin, Bhujang (a she-serpent) akti, Ihwar, Kundal, Arundhat,--all these words are synonymous. 97.
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As a door is opened with a key, so the Yog opens the door of mukti by opening Kualin by means of Haha Yoga. 98.
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The Paramewar (Kualin) sleeps, covering the hole of the passage by which one can go to the seat of Brahma which is free from pains. 99.
Keeping the feet in Vajra-sana (Padma-sana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed. 107.
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Kual Sakti sleeps on the bulb, for the purpose of giving moksa to Yogs and bondage to the ignorant. He who knows it, knows Yoga. 100.
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Kual is of a bent shape, and has been described to be like a serpent. He who has moved that akti is no doubt Mukta (released from bondage). 101.
p. 44
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Youngster Tapaswini (a she-ascetic), lying between the Ganges and the Yamun, (Id and Pingal) should be caught hold of by force, to get the highest position. 102.
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Id is called goddess Ganges, Pingal goddess Yamun. In the middle of the Id and the Pingal is the infant widow, Kual. 103.
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This sleeping she-serpent should be awakened by catching hold of her tail. By the force of Haha, the akti leaves her sleep, and starts upwards. 104.
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This she-serpent is situated in Mldhr. She should be caught and moved daily, morning and evening, for a prahar (1 hours), by filling with air through Pingal by the Paridhana method. 105.
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The bulb is above the anus, a vitasti (12 angulas) long, and measures 4 angulas (3 inches) in extent and is soft and white, and appears as if a folded cloth. 106.
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Keeping the feet in Vajra-sana (Padma-sana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed. 107.
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The Yog, sitting with Vajra-sana and having moved Kual, should perform Bhastrik to awaken the Kual soon. 108.
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Bhnu (Srya, near the navel) should be contracted (by contracting the navel) which will move the Kual. There is no fear for him who does so, even if he has entered the mouth of death. 109.
p. 45
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By moving this, for two muhrtas, it is drawn up a little by entering the Suumn (spinal column). 110.
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By this Kualin leaves the entrance of the Suumn at once, and the Pra enters it of itself. 111.
्््् -््
् ्
-
Therefore, this comfortably sleeping Arundhat should always be moved; for by so doing the Yog gets rid of diseases. 112.
् ्-
् ्
-
The Yog, who has been able to move the akti deserves success. It is useless to say more, suffice it to say that he conquers death playfully. 113.
््-् ् -
््् ् ््-्-
- -
--
The Yog observing Brahmacharya (continence and always eating sparingly, gets success within 40 days by practice with the Kualin. 114.
् ् ्् ्््
्् ् -
-
After moving the Kual, plenty of Bhastr should be performed. By such practice, he has no fear from the god of death. 115.
-्-् -
्् ््-्
-- -
-
There is no other way, but the practice of the Kual, for washing away the impurities of 72,000 Nds. 116.
् ्
्
This middle Nd becomes straight by steady practice of postures; Pryma and Mudrs of Yogs. 117.
् ् ्
् ् ् ् ्
p. 46
Those whose sleep has decreased by practice and mind has become calm by samdhi, get beneficial accomplishments by Smbhav and other Mudrs. 118.
- ् -
- ् ्
- -
-
Without Raja Yoga, this earth, the night, and the Mudrs, be they howsoever wonderful, do not appear beautiful. 119.
\"Note".--Raja Yoga = sana. Earth = steadiness, calmness. Night = Kumbhaka; cessations of the activity of the Pra, just as King's officials cease moving at night. Hence night means absence of motion, "i.e.", Kumbhaka.
् ् -् ्
् ्् -्््
-
-
All the practices relating to the air should be performed with concentrated mind. A wise man should not allow his mind to wander away. 120.
् ् ्
-्-
--
These are the Mudrs, as explained by dintha (iva). Every one of them is the giver of great accomplishments to the practiser. 121.
् ् ््
- ्््
-
He is really the "guru" and to be considered as vara in human form who teaches the Mudrs as handed down from guru to guru. 122.
् ्- ् ््
- ् -्
-
- -
Engaging in practice, by putting faith in his words, one gets the Siddhis of Anima, etc., as also evades death. 123.
\"End of chapter III, on the Exposition of the Mudrs".
-
-
"Hatha Yoga Pradipika", tr. by Pancham Sinh, [1914],
p. 28
Chapter Iii.
\"On Mudrs".
् -
्् -्् ्
-
-
As the chief of the snakes is the support of the earth with all the mountains and forests on it, so all the Tantras (Yoga practices) rest on the Kualin. (The Vertebral column.) 1.
् - ् ्
् ् ्् ्
-
When the sleeping Kualin awakens by favour of a guru, then all the lotuses (in the six chakras or centres) and all the knots are pierced through. 2.
् ्-
् ् ् ्
-
Suumn (Snya Padav) becomes a main road for the passage of Pra, and the mind then becomes free from all connections (with its objects of enjoyments) and Death is then evaded. 3.
्् ्- ्-््
् ्-्््-
- -
--
Suumn, Sunya Padav, Brahma Randhra, Mah Patha, mana, ambhav, Madhya Mrga, are names of one and the same thing. 4.
्््-् ्
्-- ् ््
-
--
In order, therefore, to awaken this goddess, who is sleeping at the entrance of Brahma Dwra (the great door), mudrs should be practised well. 5.
\"The mudrs".
् ् ्
् ्् ् ्
Mah Mudr, Mah Bandha, Mah Vedha, Khechar, Uiyna Bandha, Mla Bandha, Jlandhara Bandha. 6.
p. 29
् ् ्-
्- --
-
- --
Viparta Kara, Vajroli, and akti Chlana. These are the ten Mudrs which annihilate old age and death. 7.
्््््-
् ्-् ्
-
-
They have been explained by di Ntha (iva) and give eight kinds of divine wealth. They are loved by all the Siddhas and are hard to attain even by the Marutas. 8.
\"Note".--The eight "Aiwaryas" are: Aim (becoming small, like an atom), Mahim (becoming great, like ks, by drawing in atoms of Prakiti), Garim (light things, like cotton becoming very heavy like mountains.)
Prpti (coming within easy reach of everything; as touching the moon with the little finger, while standing on the earth.)
Prkmya (non-resistance to the desires, as entering the earth like water.)
sat (mastery over matter and objects made of it.)
Vaitwa (controlling the animate and inanimate objects.)
् ्-्
्् ्् -्-
-
--
These Mudrs should be kept secret by every means, as one keeps one's box of jewellery, and should, on no account be told to any one, just as husband and wife keep their dealings secret. 9.
\"The mah mudr".
-्
- ्् ््
् ् ्
-
-
Pressing the Yoni (perineum) with the heel of the left foot, and stretching forth the right foot, its toe should be grasped by the thumb and first finger. 10.
् ् ् ्््
्- ् ्
् ् ्
् ्
-
By stopping the throat (by Jlandhara Bandha) the air is drawn in from the outside and carried down. Just as a snake struck with a stick becomes straight like a stick, in the same way, "akti" (suumn) becomes straight at once. Then the Kualin, becoming as it were dead, and,
p. 30
leaving both the Id and the Pingal, enters the suumn (the middle passage). 11-12.
्
-् ् ्
-
It should be expelled then, slowly only and not violently. For this very reason, the best of the wise men call it the Mah Mudr. This Mah Mudr has been propounded by great masters. 13.
् -् ्
- ् ््
-् ् ्
-
-
-
Great evils and pains, like death, are destroyed by it, and for this reason wise men call it the Mah Mudr. 14.
््् ्् ्् ्
-् ््् ् ्
-
Having practised with the left nostril, it should be practised with the right one; and, when the number on both sides becomes equal, then the mudr should be discontinued. 15.
्् ्
् ् ् ्
There is nothing wholesome or injurious; for the practice of this mudr destroys the injurious effects of all the rasas (chemicals). Even the deadliest of poisons, if taken, acts like nectar. 16.
्-््-्-््-
् ् ् ् ् ्
Consumption, leprosy, prolapsus anii, colic, and the diseases due to indigestion,--all these irregularities are removed by the practice of this Mah Mudr. 17.
् -्-
् ् ्
--
This Mah Mudr has been described as the giver of great success (Siddhi) to men. It should be kept secret by every effort, and not revealed to any and everyone. 18.
p. 31
\"The Mah Bandha".
-्
््् ् ् -
्् ््
-
-
Press the left heel to the perineum and place the right foot on the left thigh. 19.
्
््् ् -्
-
Fill in the air, keeping the chin firm against the chest, and, having pressed the air, the mind should he fixed on the middle of the eyebrows or in the suumn (the spine). 20.
् -्
्् ्् ््् ्
-
Having kept it confined so long as possible, it should be expelled slowly. Having practised on the left side, it should be practised on the right side. 21.
् ्््-् ्
-्--् ् ्
-
Some are of opinion that the closing of throat is not necessary here, for keeping the tongue pressed against the roots of the upper teeth makes a good bandha (stop). 22.
्-्् -
-् -्-
- -
- --
This stops the upward motion of all the Nds. Verily this Mah Bandha is the giver of great Siddhis. 23.
्--््
-् ् ्
-
This Mah Bandha is the most skilful means for cutting away the snares of death. It brings about the conjunction of the Triven (Id, Pingal and Suumn) and carries the mind to Kedr (the space between the eyebrows, which is the seat of iva). 24.
-्-्् ् ्
-्--् ्् -्
--
-
As beauty and loveliness, do not avail a woman without husband, so the Mah Mudr and the Mah-Bandha are useless without the Mah Vedha. 25.
p. 32
\"The Mah Vedha".
-
-्- ् -
् ्-्
-
-- -
-
Sitting with Mah Bandha, the Yog should fill in the air and keep his mind collected. The movements of the Vyus (Pra and Apna) should be stopped by closing the throat.) 26.
-्- ्
-्् ्
--
-
Resting both the hands equally on the ground, he should raise himself a little and strike his buttocks against the ground gently. The air, leaving both the passages (Id and Pingal), starts into the middle one. 27.
-््-््
् ््
--
The union of the Id and the Pingal is effected, in order to bring about immortality. When the air becomes as it were dead (by leaving its course through the Id and the Pingal) ("i.e.", when it has been kept confined), then it should be expelled. 28.
-््-्-
् ्
The practice of this Mah Vedha, the giver of great Siddhis, destroys old age, grey hair, and shaking of the body, and therefore it is practised by the best masters. 29.
्् -् -्-
्-्- --
- --
-- --
These THREE are the great secrets. They are the destroyers of old age and death, increase the appetite, confer the accomplishments of Anima, etc. 30.
््
्--् -
्-्् ् -
-- -
- -
They should, be practised in 8 ways, daily and hourly. They increase collection of good actions and lessen the evil ones. People, instructed well, should begin their practice, little by little, first. 31.
p. 33
\"The Khechari".
- ् ््
्् ््््
-
The Khechari Mudr is accomplished by thrusting the tongue into the gullet, by turning it over itself, and keeping the eyesight in the middle of the eyebrows. 32.
-- ््
््-् -्
--
- -
To accomplish this, the tongue is lengthened by cutting the frnum lingu, moving, and pulling it. When it can touch the space between the eyebrows, then Khechari can be accomplished. 33.
-्- ्् ््् ्-्
् -् ्
-- -
-
Taking a sharp, smooth, and clean instrument, of the shape of a cactus leaf, the frnum of the tongue should be cut a little (as much as a hair's thickness), at a time. 34.
्-्् ्् ््
्- ् -् ्
-
- -
Then rock salt and yellow myrobalan (both powdered) should be rubbed in. On the 7th day, it should again be cut a hair's breadth. 35.
- ् ्
््
् ्
-
One should go on doing thus, regularly for six months. At the end of six months, the frnum of the tongue will be completely cut. 36.
् ्
् ् -् ्
-
Turning the tongue upwards, it is fixed on the three ways (sophagus, windpipe and palate.) Thus it makes the Khechari Mudr, and is called the Vyoma Chakra. 37.
्् ् ्् ््
््् -्-
--
The Yog who sits for a minute turning his tongue upwards, is saved from poisons, diseases, death, old age, etc. 38.
्् ् ् ्
्् ्् ् ्
He who knows the Khechari Mudr is not afflicted with disease, death, sloth, sleep, hunger, thirst, and swooning. 39.
p. 34
् ् ्
् ् ्
He who knows the Khechari Mudr, is not troubled by diseases, is not stained with karmas, and is not snared by time. 40.
् ्््
् ् ््
् ् ्््
् ् ् ् ््
The Siddhas have devised this Khechari Mudr from the fact that the mind and the tongue reach ka by its practice. 41.
् ््् -्
््् ्् ् -्
-
-
If the hole behind the palate be stopped with Khechari by turning the tongue upwards, then bindu cannot leave its place even if a woman were embraced. 42.
््-् ्
् ् ्
-
If the Yog drinks Somarasa (juice) by sitting with the tongue turned backwards and mind concentrated, there is no doubt he conquers death within 15 days. 43.
् --् ्
्् ््् ् ् ्
--
If the Yog, whose body is full of Somarasa (juice), were bitten by Takshaka (snake), its poison cannot permeate his body. 44.
As fire is inseparably connected with the wood and light is connected with the wick and oil, so does the soul not leave the body full of nectar exuding from the Soma. 45.
\"Note".--Soma (Chandra) is described later on located in the thousand-petalled lotus in the human brain, and is the same as is seen on ivas head in pictures, and from which a sort of juice exudes. It is the retaining of this exudation which makes one immortal.
् ््-्
--्
-
--
Those who eat the flesh of the cow and drink the immortal liquor daily, are regarded by me men of noble family. Others are but a disgrace to their families. 46.
p. 35
\"Note".--
Translation: Fortunate are the parents and blessed is the country and the family where a Yog is born. Anything given to such a Yog, becomes immortal. One, who discriminates between Purua and Prakiti, purges the sins of a million incarnations, by seeing, speaking, and touching such men ("i.e.", Yog.)
A Yog far exceeds a thousand householders, a hundred vnaprasthas, and a thousand Brahmachars.
Who can know the reality of the Raja Yoga? That country is very sacred where resides a man who knows it. By seeing and honouring him, generations of ignorant men get moka, what to speak of those who are actually engaged in it. He who knows internal and external yoga, deserves adoration from you and me, what if he is adored by the rest of mankind!
Those who engage in the great yoga, once, twice or thrice daily, are to be known as masters of great wealth (maheshwaras) or Lords.
्््् -
् -
-
-
-् ् ््
--्् ् --
-
-- --
The word means tongue; eating it is thrusting it in the gullet which destroys great sins. 47.
्--्-््
्््् -
-
Immortal liquor is the nectar exuding from the moon (Chandra situated on the left side of the space between the eyebrows). It is produced by the fire which is generated by thrusting the tongue. 48.
्् ्् ्--्
-् ्-्- ््-्
्- ््
् ्््- ््््
--
- -- -
-
-
If the tongue can touch with its end the hole from which falls the rasa (juice) which is saltish, bitter, sour, milky and similar to ghee and
p. 36
honey, one can drive away disease, destroy old age, can evade an attack of arms, become immortal in eight ways and can attract fairies. 49.
्््् ् ् ्
््--
्् --्
--
--
He who drinks the clear stream of liquor of the moon (soma) falling from the brain to the sixteen-petalled lotus (in the heart), obtained by means of Pra, by applying the tongue to the hole of the pendant in the palate, and by meditating on the great power (Kualin), becomes free from disease and tender in body, like the stalk of a lotus, and the Yog lives a very long life. 50.
्् -् -््-
्््् ्- ्
््् ्् ््
््् ् -्
- --
-
-
On the top of the Mer (vertebral column), concealed in a hole, is the Somarasa (nectar of Chandra); the wise, whose intellect is not overpowered by Raja and Tama guas, but in whom Satwa gua is predominant, say there is the (universal spirit) tma in it. It is the source of the down-going Id, Pingal and Suumn Ndis, which are the Ganges, the Yamuna and the Sarasvati. From that Chandra is shed the essence of the body which causes death of men. It should, therefore, be stopped from shedding. This (Khechari Mudr) is a very good instrument for this purpose. There is no other means of achieving this end. 51.
् - ्--्
्् ् ््् ्
- --
This hole is the generator of knowledge and is the source of the five streams (Id, Pingal, &c.). In that colorless vacuum, Khechar Mudr should be established. 52.
्् ्
् ् ्
There is only one seed germinating the whole universe from it; and there is only one Mudr, called Khechar. There is only one deva (god) without any one's support, and there is one condition called Manonmai. 53.
p. 37
\"The Uiyna Bandha".
Uiyna is so called by the Yogs, because by its practice the Pra (Vyu,) flies (flows) in the Suumn. 54.
्-्
् ्् ््
्््
-
Uiyna is so called, because the great bird, Pra, tied to it, flies without being fatigued. It is explained below. 55.
् ््् -
् ् ्
-
् ््
् ् ्-्-
--
The belly above the navel is pressed backwards towards the spine. This Uiyna Bandha is like a lion for the elephant of death. 56.
्
्् ् ्
Uiyna is always very easy, when learnt from a guru. The practiser of this, if old, becomes young again. 57.
The portions above and below the navel, should be drawn backwards towards the spine. By practising this for six months one can undoubtedly conquer death. 58.
््् ््््
्््् ्
्् ् ् ्
् ् ्
Of all the Bandhas, Uiyna is the best; for by binding it firmly liberation comes spontaneously. 59.
\"The Mla Bandha".
Pressing Yoni (perineum) with the heel, contract up the anus. By drawing the Apna thus, Mla Bandha is made. 60.
p. 38
-्
्््- ्् ्
्््् -्
-
-
-
The Apna, naturally inclining downward, is made to go up by force. This Mla Bandha is spoken of by Yogs as done by contracting the anus. 61.
- ््
्-्
-
-
Pressing the heel well against the anus, draw up the air by force, again and again till it (air) goes up. 62.
्््् ्् ्
््
Pra, Apna, Nda and Bindu uniting into one in this way, give success in Yoga, undoubtedly. 63.
-् -्
् ् ् ् ्
- -
By the purification of Pra, and Apna, urine and excrements decrease. Even an old man becomes young by constantly practising Mla Bandha. 64.
-् ् ्-्
् -्
- -
-
Going up, the Apna enters the zone of fire, "i.e.", the stomach. The flame of fire struck by the air is thereby lengthened. 65.
\"Note".--
In the centre of the body is the seat of fire, like heated gold.
In men it is triangular, in quadrupeds square, in birds circular. There is a long thin flame in this fire.
It is gastric fire.
्् ्-्
- ्
-
-
These, fire and Apna, go to the naturally hot Pra, which, becoming inflamed thereby, causes burning sensation in the body. 66.
््- ््-
््-्् ्
- -
-
The Kualin, 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. 67.
p. 39
् ् ्् ्््
् ् ््
It enters the Brahma Nd, just as a serpent enters its hole. Therefore, the Yog should always practise this Mla Bandha. 68.
्् ्-्
््् -् ््
-
-
\"The Jlandhara Bandha".
्-्
्् ्
् ्् -्-
-
--
Contract the throat and press the chin firmly against the chest. This is called Jlandhara Bandha, which destroys old age and death. 69.
् - -
् ् ्--
- -
--
It stops the opening (hole) of the group of the Nds, through which the juice from the sky (from the Soma or Chandra in the brain) falls down. It is, therefore, called the Jlandhara Bandha --the destroyer of a host of diseases of the throat. 70.
् ् ्--््
् ्् ्
--
In Jlandhara Bandha, the indications of a perfect contraction of throat are, that the nectar does not fall into the fire (the Srya situated in the navel), and the air is not disturbed. 71.
्- ् ््
्-् -्
-
- -
The two Nds should be stopped firmly by contracting the throat. This is called the middle circuit or centre (Madhya Chakra), and it stops the 16 dhras ("i.e.", vital parts). 72.
\"Note".--
The sixteen vital parts mentioned by renowned Yogs are the (1) thumbs, (2) ankles, (3) knees, (4) thighs, (5) the prepuce, (6) organs of generation, (17) the navel, (8) the heart, (9) the neck, (10) the throat, (11) the palate, (12) the nose, (13) the middle of the eyebrows, (14) the forehead, (15) the head and (16) the Brahma randhra.
- ् ्
् ्् ््
-
By drawing up the mlasthna (anus,) Uiyna Bandha should be performed. The flow of the air should be directed to the Suumn, by closing the Id, and the Pingal. 73.
p. 40
््-
-
The Prna becomes calm and latent by this means, and thus there is no death, old age, disease, etc. 74.
्- ्् -््
्् -््
- -
-
These three Bandhas are the best of all and have been practised by the masters. Of all the means of success in the Haha Yoga, they are known to the Yogs as the chief ones. 75.
््् ्् ्-
्् ्् ्
-
The whole of the nectar, possessing divine qualities, which exudes from the Soma (Chandra) is devoured by the Srya; and, owing to this, the body becomes old. 76.
To remedy this, the opening of the Srya is avoided by excellent means. It is to be learnt best by instructions from a guru; but not by even a million discussions. 77.
\"The Viparta Kara".
- ्
्् ् ्् -्
्््-
-
-
-
Above the navel and below the palate respectively, are the Srya and the Chandra. The exercise, called the Viparta Kara, is learnt from the guru's instructions. 78.
््-्््
-् ्
-
-
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. 79.
््-्् ्-्
्् ्् ्
- -
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. 80.
p. 41
् ्् -्
-्््- ् ््
-
--
्् ््
््् ्
-् ्््
-
After six months, the wrinkles and grey hair are not seen. He who practises it daily, even for two hours, conquers death. 81.
\"The Vajrol".
्
् ् ्््
् ्-
-
Even if one who lives a wayward life, without observing any rules of Yoga, but performs Vajrol, deserves success and is a Yog. 82.
् ्- ््् ् ् ्
् -्
-
-
Two things are necessary for this, and these are difficult to get for the ordinary people--(1) milk and (2) a woman behaving, as desired. 83.
््््
्् ्-््
-
By practising to draw in the "bindu", discharged during cohabitation, whether one be a man or a woman, one obtains success in the practice of Vajrol. 84.
् ्- ् ्-्
् --
- -
--
By means of a pipe, one should blow air slowly into the passage in the male organ. 85.
- -््््
््््् ््
- -
By practice, the discharged "bindu" is drawn out. One can draw back and preserve one's own discharged bindu. 86.
््््
्- ्-
- -
The Yog who can protect his "bindu" thus, overcomes death; because death comes by discharging "bindu", and life is prolonged by its preservation. 87.
p. 42
् ्-
्् ्-
-
-
By preserving "bindu", the body of the Yog emits a pleasing smell. There is no fear of death, so long as the "bindu" is well-established in the body. 88.
्् ् ््
््् ् ्् ्
् ् ् ््
््््् ््--
--
The "bindu" of men is under the control of the mind, and life is dependent on the "bindu". Hence, mind and "bindu" should be protected by all means. 89.
\"The Sahajol".
््््
् ््् ्--्
--
Sahajol and Amarol are only the different kinds of Vajrol. Ashes from burnt up cowdung should be mixed with water. 90.
्-्् ्- ्-
्- ्
- - -
-
Being free from the exercise of Vajrol, man and woman should both rub it on their bodies. 91.
् ्
-् ्
-
This is called Sahajol, and should be relied on by Yogs. It does good and gives moka. 92.
् ््-्
्् ्् ्-
-
-
This Yoga is achieved by courageous wise men, who are free from sloth, and cannot he accomplished by the slothful. 93.
\"The Amarol".
््््््-
््
्् -्-
्
-
--
In the doctrine of the sect of the Kaplikas, the Amarol 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. 94.
p. 43
्् ् ््
््््् ्
He who drinks Amar, snuffs it daily, and practices Vajrol, is called practising Amarol. 95.
्् ्् ् ्
््् ्-््
-
् ् ््-
्््््
-
The "bindu" discharged in the practice of Vajrol should be mixed with ashes, and the rubbing it on the best parts of the body gives divine sight. 96.
् ् ्
् ् ् ्
््््
््-्- ्-् ्
-- -
््््
् ््
-् ््-्-
्- ् ्
- --
-
\"The akti chlana".
्-
् ् ् ््
््् ् ्-
-
-
Kutilng (crooked-bodied), Kualin, Bhujang (a she-serpent) akti, Ihwar, Kundal, Arundhat,--all these words are synonymous. 97.
््
्् ्््
As a door is opened with a key, so the Yog opens the door of mukti by opening Kualin by means of Haha Yoga. 98.
् ्् ्-
्् ् ् ्
-
The Paramewar (Kualin) sleeps, covering the hole of the passage by which one can go to the seat of Brahma which is free from pains. 99.
Keeping the feet in Vajra-sana (Padma-sana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed. 107.
््् ् ् ् ््
् ् ्
Kual Sakti sleeps on the bulb, for the purpose of giving moksa to Yogs and bondage to the ignorant. He who knows it, knows Yoga. 100.
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Kual is of a bent shape, and has been described to be like a serpent. He who has moved that akti is no doubt Mukta (released from bondage). 101.
p. 44
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Youngster Tapaswini (a she-ascetic), lying between the Ganges and the Yamun, (Id and Pingal) should be caught hold of by force, to get the highest position. 102.
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Id is called goddess Ganges, Pingal goddess Yamun. In the middle of the Id and the Pingal is the infant widow, Kual. 103.
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This sleeping she-serpent should be awakened by catching hold of her tail. By the force of Haha, the akti leaves her sleep, and starts upwards. 104.
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This she-serpent is situated in Mldhr. She should be caught and moved daily, morning and evening, for a prahar (1 hours), by filling with air through Pingal by the Paridhana method. 105.
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The bulb is above the anus, a vitasti (12 angulas) long, and measures 4 angulas (3 inches) in extent and is soft and white, and appears as if a folded cloth. 106.
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Keeping the feet in Vajra-sana (Padma-sana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed. 107.
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The Yog, sitting with Vajra-sana and having moved Kual, should perform Bhastrik to awaken the Kual soon. 108.
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Bhnu (Srya, near the navel) should be contracted (by contracting the navel) which will move the Kual. There is no fear for him who does so, even if he has entered the mouth of death. 109.
p. 45
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By moving this, for two muhrtas, it is drawn up a little by entering the Suumn (spinal column). 110.
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By this Kualin leaves the entrance of the Suumn at once, and the Pra enters it of itself. 111.
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Therefore, this comfortably sleeping Arundhat should always be moved; for by so doing the Yog gets rid of diseases. 112.
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The Yog, who has been able to move the akti deserves success. It is useless to say more, suffice it to say that he conquers death playfully. 113.
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The Yog observing Brahmacharya (continence and always eating sparingly, gets success within 40 days by practice with the Kualin. 114.
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After moving the Kual, plenty of Bhastr should be performed. By such practice, he has no fear from the god of death. 115.
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There is no other way, but the practice of the Kual, for washing away the impurities of 72,000 Nds. 116.
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This middle Nd becomes straight by steady practice of postures; Pryma and Mudrs of Yogs. 117.
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p. 46
Those whose sleep has decreased by practice and mind has become calm by samdhi, get beneficial accomplishments by Smbhav and other Mudrs. 118.
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Without Raja Yoga, this earth, the night, and the Mudrs, be they howsoever wonderful, do not appear beautiful. 119.
\"Note".--Raja Yoga = sana. Earth = steadiness, calmness. Night = Kumbhaka; cessations of the activity of the Pra, just as King's officials cease moving at night. Hence night means absence of motion, "i.e.", Kumbhaka.
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All the practices relating to the air should be performed with concentrated mind. A wise man should not allow his mind to wander away. 120.
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These are the Mudrs, as explained by dintha (iva). Every one of them is the giver of great accomplishments to the practiser. 121.
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He is really the "guru" and to be considered as vara in human form who teaches the Mudrs as handed down from guru to guru. 122.
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Engaging in practice, by putting faith in his words, one gets the Siddhis of Anima, etc., as also evades death. 123.
\"End of chapter III, on the Exposition of the Mudrs".
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