Tr. Sri-ādinātha has explained one crore and a quarter methods of laya. We consider nādānusandhāna as the most efficacious of all the layas. 12.
Note: samketa is a technical term used here, which refers to the technique used for the absorption of the mind (laya). Although Sriniväsa refers to one and half crores of the techniques of laya (absorption of mind) and states that HP also quotes similarly, we find in HP (iv-66) the mention of one crore and aquarter types of absorption. 10-12.
Tr. laya has been emphasized. But what are the characteristics of laya? laya is not to come back to the world of senses. laya is forgetting the objects of experience. 13.
अथ राजयोगः
न दृष्ट लक्षाणि न चित्तभंगो न देशकालौ न च वायुरोधः ।
न धारणाध्यानपरिश्रमो वा समेधमाने सति राजयोगे ॥ 14 ॥
atha rajayogah -
na drstalaksani na cittabharigo na deśakālau na ca vāyurodhah // na dhāraņādhyānapariśramo va samedhamane sati rājayoge // 14 //
Tr. On attainment of the state of rajayoga, there remains no object for the eyes (senses), citta does not undergo further modification, one transcends time and space, there is no need to control the breath or undergo the hardship of practicing dhärană and dhyāna. 14.
न जागरो नास्ति सुषुप्तिभावो न जीवितं न मरणं न चित्तम् ।
na jägaro násti susuptibhāvo na jivitam na maranam na cittam // aham mamatvadyapahaya sarve Srirajayogasthiracetanānām // 15 //
Tr. Those who attain the absolute state of consciousness through rajayoga, their citta does not experience awakening or sleep, living or dying states. They transcend the sense of 'T' and 'mine'. 15.
Tr. Without rajayoga as an objective, asanas (prthvi) or kumbhaka (nisa) or even the amazing mudrās are useless. 16.
Note: This verse is the repetition of the verse from HP. The terms prthvi, nišā and mudrā have been used respectively for the āsanas, prānāyāmas and the mudrás or karanas, which form the curriculum of hathayoga and lead to the results of rājayoga. 16.
Tr. A consistent practice of the techniques of the āsanas, various kumbhakas and valuable mudrās which are the components of hathayoga, brings about success in rajayoga. 17.
अथ हठयोगः
महामुद्रादिदशकं कर्माण्यष्टौ च कुम्भकाः ।
चतुरशीत्यासनानि प्राहुश्चैतद्धठाह्वयम् ॥ 18 ॥
atha hathayogah
mahāmudrādidaśakam karmanyastau ca kumbhakā) // caturasītyāsanāni prähuscaitaddhathāhvayam // 18 //
Tr. The hatha course of practices as propagated, comprises the ten mudrās like mahāmudrā, the eight kriyās, eight kumbhakas and eightyfour asanas. 18.
Tr. Without hatha, rajayoga cannot be accomplished; so also without rajayoga as an objective, hathayoga cannot be perfected. Therefore, rajayoga and hathayoga are inter-dependent. 19.
Note: This verse describes mutual relationship and interdependance of hathayoga and rajayoga. 19.
Tr. ma' denotes mind,'tra' stands for prāna'. mantrayoga is the synthesis of " manas' and 'prāna: 20.
अपानवृत्तिमाकृष्य प्राणो गच्छति मध्यमे ।
राजते गगनाम्भोजे राजयोगस्तु तेन वै ॥ 21 ॥
apāna vittimākrsya prāno gacchati madhyame // räjate gaganāmbhoje rājayogastu tena vai // 21 //
Tr. By controlling the activity of apāna, prāna enters into the middle (susumna). When it (prāna) is established into the space (bramarandhra), one attains rajayoga. 21.
Tr. ha' stands for sūrya (sun), while 'tha'stands for candra (moon), When through hatha (practices) candra and stirya are unified, it yieds to liberation. 22.
Tr. Through a diligent practice, one attains success in all the yogas, irrespective of one's being young, old, diseased or decrepit. 23.
अभ्यासकाले प्रथमे शस्तं क्षीरादिभोजनम् ।
ततोऽभ्यासे दृढीभूते न तावन्नियमग्रहः ॥ 24 ॥
abhyāsakāle prathame sastam ksirädibhojanam // tato 'bhyase drdhibhute na tavanniyamagrahah // 24//
Tr. In the initial stage of practice, it is right to consume food prepared of milk and the like. As one gradually progresses, sticking to such food may not be necessary. 24.
Tr. In the first phase of practice, a practitioner should overcome phlegmatic disorders. If purificatory practices (karmas) are ignored, a host of diseases would result. 25.
Now we will narrate the eight karmas, (purificatory processes) like cakri etc., following the tradition of our guru.
Tr. The eight karmas are - cakri, nauli, dhauti, neti, basti, gajakarini, trataka and mastakabhranti. 26.
Note: In this verse srinivasa has mentioned eightfold cleansing processes according to his own tradition, in which cakrikarma is given great importance. 26.
Tr. The sat-karmas are - basti, dhauti, neti, trataka, naulika and kapala-bhranti. 27.
Note : HP describes sixfold purificatory processes in which cakri-karma is not mentioned, to which srinivasa has taken a great objection and criticised about his ignorance. Although, HP talks about sixfold purificatory processes, it also describes gajakarani in addition to the six processes. Srinivasa quotes HP and mentions kapālabhranti instead of kapālabhāti, which we get in most of the copies of HP. srinivasa uses the term mastakabhránti as a synonym for widely used term kapālabhāti. In the HP text with 10 chapters (iii. 23), we also get another term as kapalabhastri. 27.
idam matam cintaniyam cakryabhāve katham bhavet? uddesyasya virodhitvādasangatamidam matam / hathapradipikoktadusana niräkaranaprayāsastuuttungasrga-vapurbhanga prasangamanukaroti / alam nakhacchedye parasuprahärenetyuparamyate //
Tr. How can this opinion be accepted without cakri? This is inappropriate as it contradicts the very purpose. To counteract the faulty opinion expressed in HP is like 'breaking ones own limbs in an attempt to climb a lofty mountain'. One need not use an axe to trim the nails.
Tr. The eight karmas are to be kept secret, as they are effective in cleansing the body (ghata). These should not be disclosed to anybody, like a noble woman who would not disclose her sexual pleasures to anybody. 28.
Tr. One should insert the half-length of the finger in the anus by opening it and move the finger round until the anal sphincters are fully relaxed. This is cakri-karma. 29.
Note: SKS(15) describes three kinds of cakri, namely, urdhva-cakri, madhya-cakri and adhascakri. The cakri-karma described here represents adhascakri of SKS(37-38).
This process of cakri-karma is described as mülasodhana in GhS (1.41-42). 29.
Tr. Practice of cakri-karma removes the diseases like piles, (enlargement of spleen and abdominal disorders, cleanses the morbidities and stimulates gastric fire. 30.
सर्वेषां कर्मणां चक्रिसाधनं प्रोच्यते मया ।
स्वात्मारामप्रभूणां तु चक्रिकर्म न सम्मतम् ॥ 31 ॥
sarvesām karmanām cakrisādhanam procyate mayā // svātmārāmaprabhūņām tu cakrikarma na sammatam // 31 //
Tr. Among all the karmas, I emphasise practice of cakrikarma. Learned svātmārāma does not approve of cakri-karma. 31.
Tr. To attain success in all the karmas, the practioners should follow the technique as laid down by me, which may also be noted by the eminent yogis. 32.
अथ नौलिः
सा च नौलिर्द्विधा प्रोक्ता भारी चैकान्तराभिधा ।
भारी स्याद् बाह्यरूपेण जायन्तेऽन्तस्तु सा तथा ॥ 33 ॥
atha naulih -
så ca naulirdvidha proktă bhari caikāntarābhidhā // bhāri syad bāhyarūpena jāyante 'ntastu să tathā // 33 //
Tr. bhāri and antari are the two varieties of nauli. bhāri is external, while the antarā is internal. 33.
Tr. One rapidly rotates the abdomen to right and left (clockwise) and left to right (anti-clockwise) while bending down the shoulders. According to the gauda, this great practice is nauli. 34
अशेषदोषामयशोषिणी च हठक्रियामौलिरियं च नौलिः ॥ 35 ॥
tundägnisandipanapăcanadi-sandipikā 'nandakari sadaiva II asesadoņāmayasosini ca hathakriyamauliriyam ca naulin/35/
Tr. This nauli is the crown of all the hatha-kriyās, which stimulates gastric fire, improves digestion, brings about a deep sense of well-being and completely removes all the disorders caused by vitiation of the three humours. 35.
Tr. Quick rotation of the abdomen) like a whirlpool on both sides, with the idā (left), followed by pinigala (right) is called antara by me. 36.
Note: GhS (.51) uses the term lauliki for nauli. HP describes only one type of nauli. Here two types of nauli have been described, namely, bhari and antară. We do not come across these terms elsewhere. SKS (110-114) describes different varieties of nauli such as bāhya-nauli, nāla-nauli, antra-nauli. Although srinivasa describes two types of nauli such as bhari and antarā, the difference between the two is not clear. The terms antranauli and antarānauli seem to have similarity. But the technique of antranauli has been clearly described by SKS (114). The description of antaranauli by Srinivasa does not show any difference in the technique of bhärinauli and antarānauli, except the use of different terms like sivyāpusavyatah and idayā pingalayā. Both these terms indicate the same process of rotating the nauli clockwise and anticlockwise. nauli was one of the first hathayogic practices subjected to scientific investigation by Swāmi Kuvalayananda in 1920s. It is now known that high sub-atmospheric pressure (partial vacuum) is created in all the cavities of the abdomen during nauli. The discovery of partial vacuum in the colon during nauli was named 'madhavadása vacuum' by Swami Kuvalayānanda. For scientific studies on nauli, refer to YM vol. I. 33-36.
अथ धौतिः
विंशद्धस्तप्रमाणेन धौतवस्त्रं सुदीर्घितम् ।
चतुरंगुलविस्तारं सिक्तं चैव शनैः ग्रसेत् ॥ 37 ॥
ततः प्रत्याहरेच्चैतदभ्यासाद्धौतिरुच्यते ।
दिने दिने ततः कुर्याज्जठराग्निः प्रवर्द्धते ॥ 38 ॥
tatah pratyāhareccaitadabhyāsāddhautirucyate // dine dine tatah kuryājjatharăgnih pravarddhate //38 //
Tr. One should slowly swallow a clean wet cloth measuring twenty cubits in length and four digits in width, and thereafter pull the same out. This is called dhauti, which has to be mastered over day by day. This enhances gastric fire. 37-38.
Tr. Practice of dhati undoubtedly removes the diseases like cough, asthma, spleen (disorders), skin diseases and all the twenty varieties of phlegmatic disorders. 39.
Note : The length of the cloth for dhauti seems to vary in different traditions. HP(1.24) describes the length of the cloth to be 15 cubits, while HSC suggests the measure to be anywhere between 15 to 20 cubits. GhS(1.39), however, suggests it to be between 19 to 25 cubits. This form of dhauti is generally considered as vastradhauti.
GhS (1.35) considers vastra-dhauti under the category 1 of hrd-dhauti.
GhS(1.13-14) also elaborately describes dhauti into 13 types, which we do not find elsewhere.
vastra-dhauti has been found greatly efficacious in the treatment of respiratory and metabolic disorders like asthma, obesity etc. For scientific experiments on dhauti, refer to YM vol. 2, pp. 168-195 and vol. II, pp.9-14. 37-39.
Tr. A sheaf of smooth cotton thread resembling the tail of a mouse, which is six vitasti (1 vitasti = 12 digits) in length, is the characteristic of the thread used for neti. 40.
नासानाले प्रविश्यैनं मुखान्निर्गमयेत् क्रमात् ।
सूत्रस्यान्तं प्रबद्ध्वा तु भ्रामयेन्नासनालयोः ।
मथनं च ततः कुर्यान्नेति सिद्धैर्निगद्यते ॥ 41 ॥
näsänäle pravisyainam mukhānnirgamayet kramát // sūtrasyāntam prabaddhvā tu bhrāmayennāsanālayoh // mathanam ca tatah kuryānnetih siddhairnigadyate // 41 //
Tr. Insert it in one of the nostrils and pull it out through the mouth. By holding the ends of the thread and tying their ends, it should be rotated in the nasal passage and given friction. According to siddhas, this is neti. 41.
Tr. This excellent practice cleanses the frontal sinuses, offers keen eyesight and removes the diseases above the neck. 42.
Note: The word neti refers to a smooth sheaf of cotton having different lengths used for purification of the nasal cavity. HP(ii30) describes the length of it measuring approximately 23 cms. This process is popularly known as sutra-neti. SKS (68) mentions two types of neti distinguished by the thread rolled and not rolled. The technique described by srinivasa is different from the generally known technique. It resembles netri-karana described in SKS (4445).
The purpose of neti is not only to cleanse the nasal passage, but also to render the nasal mucus membrane resistant to the environmental changes. 40-42.
Tr. Remain in the naval-deep water, insert the finger in the anus by the process of cakri, fill up the abdomen with water sucked through the anus. After practising vicitra karaniwithout fear, expell the water. One should fill up the water to the capacity, wait for sometime before it is expelled. 45-46.
Note : In this technique of jalabasti, it is recommended to insert the finger into the rectum and with the help of cakrikarma to take the water in. For this technique srinivasa brings the support of the yogis like carpati etc. However, HP (1.27) and GhS (1.45) clearly mention the use of insertion of a tube in the rectum to draw the water into the rectum.
The term vicitra-karani has not been explained here. However, it involves the purging out of the water drawn into the rectum. 45-46.
Tr. After the practice of basti. one should not eat for three ghatis (1 ghati =24 minutes). Moreover, he should stay in a place not exposed to draught of air and consume wholesome and small quantity of food. 47.
Note: We do not find these hints and guidelines given in other texts like HP and GhS. 47.
Tr. Practice of basti-karma certainly removes the diseases like inflammation of spleen, abdominal disorder and also the disorders caused by the three humours of vāta, pitta and kapha. 48.
Tr. Practice of jala-basti streamlines the body constituents, brings about poise to the internal (sense) organs, offers brightness, stimulates digestive power and completely alleviates the chronic disorders. 49.
Tr. One adopts utkatāsana in navel-deep water. After inserting a tube in the anus, one manipulates the anus to raise the water upwards. This is kāpāla-basti-karma. 50.
Tr. We hold that instead of insertion of a tube in the anal canal and drawing the water through the tube in the basti-karma as practised by some adepts of yoga, one should practise jala-basti by inserting the finger in the anus, which was widely accepted by all eminent yogis like carpati etc. This (latter) version seems to be the proper one.
Tr. One vomits the contents of the stomach by stimulating and raising the apāna-vāyu upto the throat, through a gradual practice of gaining control over the passage of the air. The experts of hatha call this gajakarani. 51.
Note: This verse has the similarity of the verse in HP (.26). 51.
Tr. One should drink water mixed up with jaggery and sesame or coconut water up to the throat and retain both water and air to the limit. With an objective to control pavana', one should thoroughly cleanse the whole tract from stomach to the throat. This is called guru-gajakarani, by the experts of harha. 52.
Note: The technique of gajakarani described here is called guru-gajakarani, which requires drinking of coconut water or the water mixed with jaggery and sesame. This technique is not found described elsewhere. 52.
Tr. This technique removes eye diseases drowsiness and the like. Therefore, it should be carefully guarded like a casket of jewels, 55.
Note: In some copies of Mss, instead of trataka, the term troaka and trofana are used. The technique of trataka described in SKS (40-41) requires the bijamantra vam and glaum to be accompanied during this process for the manifestation of the inner light. 55.
Tr. One should rapidly inhale and exhale like the bellows of an ironsmith. This is the famous kapal-bhastri, which removes all the diseases. 56.
अथवा -
कपालं भ्रामयेत्सव्यमपसव्यं तु वेगतः ।
रेचपूरकयोगेन कपालभस्त्रिरुच्यते ॥ 57 ॥
athavā -
kapālam bhrāmayetsavyamapasavyam tu vegatah // recapürakayogena kapălabhastrirucyate // 57 //
Or,
Tr. One moves the head quickly on right and left by inhalation and exhalation. This is kapālabhastri. 57.
Note: This process of kapālabhastri or kapălabhastrika has been termed as kapălabhránti earlier in i. 27. The term kapālabhrānti seems appropriate with the technique given in i.57, where forceful and rapid exhalations and inhalations are accompanied with the movement of the head on left and right. SKS (50-54) calls this process as bhastră and describes it of three kinds,namely, shtirabhastră, bhrāntibhastrā and antarbhastră. The technique
of bhrāntibhastrā resembles the technique given here by Srinivasa.
GhS(1.54) describes this process under kapālabhāti and gives three varieties of it, namely, Vātakrama, vyutkrama and sitkrama. The vātakrama kapālabhāti requires the use of alternate nostrils. This variety is used in bhastrikā prānāyāma. The vyutkrama kapalabhāti and sitkrama kapālabhāti are done with water. In vyutkrama kapālabhāti, the water is drawn through the nose and expelled through the mouth, while in sitkrama kapalabhäti, the water is taken through the mouth and expelled through the nose.
sundaradeva, the author of HSC,calls vyutkrama kapalabhati as Sarik hapraksalana, in which the water is drawn through one nostril and expelled through the other nostril. Popularly, this is known as jalaneti. In SKS(55), it is called nāsådanti. 57.
Tr. This practice alleviates the phlegmatic and bilious disorders and diseases caused due to water like (pleurisy etc.). Moreover, it cleanses the forehead and brahmacakra. 58.
Tr. The signs of success in hathayoga are: - slimness of the body, cheerful face, hearing of the mystical sound, shining eyes, a sense of wellness, control over the bindu, increase in gastric fire and purification of the nādis. 59.
Note: This verse is similar to the verse of HP (.78). 59.
Tr. After removing the impurities, such as fat and phlegm, through the practice of the eight karmas, one should undertake the practice of prānāyāma, which is easily accomplished. 60.
Tr. (As a result of these eight karmas) the practice of prānāyāma becomes succeesful, all the six cakras are properly purified, all the diseases are removed, and liberation is achieved.61.
देहारोग्यं च लभते ह्यष्टकर्मप्रभावतः ।
आधारशोधनं चक्र्या लिंगं वज्रोलिकर्मणा ॥ 62 ॥
dehārogyam ca labhate hyastakarmaprabhāvatah II ādhārasodhanam cakryā lingam vajrolikarmaņā // 62 //
Tr. As a result of asta-karmas, one gains physical wellness. cukri-karma purifies the ādhāra, while vajroli-karma cleanses the generative organ. 62.
मणिपूरं नाभिगतं नौल्याख्येन तु कर्मणा ।
हृदयं कण्ठचक्रं च धौत्याख्येन तु कर्मणा ॥ 63 ॥
manipūram nābhigatam naulyākhyena tu karmanā // hrdayam kanthacakram ca dhautyākhyena tu karmană // 63//
Tr. nauli-karma brings purification to manipūra located at the navel. dhauti-karma purifies the hrdaya cakra and kanthacakra at the throat. 63.
Tr. adhara, svadhisthana, manipura, anahata, visuddha in the throat and ajna-cakra at the center of the eyebrows - is the scheme of cakras, which one should know. niranjana-the Absolute-is beyond (the ambit) of cakras. 65.
Note: Note the purpose of karmas given here as purification of the six cakras. This is a special contribution of the karmas highlighted by the author. 61-65.
Tr. A practioner of hathayoga should reside in a peaceful righteous country, which is free from troubles and where alms are easily available. He should stay alone in a small cottage. 66.
Tr. According to the experts of hathayoga, an ideal cottage for yoga practice should have a small entrance, having no pits or holes, not too high or low, nicely smeared with a paste of cow dung, clean and free from all insects, having a canopied platform outside and a well (with pure water) and a fencing wall around. 67.
Tr. The recommended food items for a yogi should comprise good grains like- wheat, rice, barley, sastika (a particular variety of rice which takes sixty days to harvest), milk, ghee, cream, butter, sugar candy, honey, dry ginger, patola fruits ( a species of cucumber), the set of five recommended leafy vegetables, green gram and rain water. 71.
Note: The meaning of manda is scum of the boiled rice. The Nepali commentary mentions it as motha', a kind of beans similar to green gram. 71.
Tr. The list of unwholesome food items consists of (tastes like) bitter, sour, pungent, salty, hot, green leafy vegetables, sour gruel, oil, mustard, sesame, fish, alcohol, meat like mutton etc., curd, butter-milk, kulartha ( a type of lentil), kodra (a species of grain), oil-cake, asafoetida, garlic etc. 72.
rasamăre mare hemakare malajāre järe rogahare // vayupure pure ayukare atmadhyane dhyāne moksakare//74//
According to matsyendra
Tr. Through alchemy of mercury, gold can be produced, purification of the morbidities brings about a disease-free body, longevity can be attained by practice of breathing techniques (kumbhaka) and liberation is attained by meditation on the Self.74.
श्रेष्ठं सुमधुरं स्निग्धं गव्यं धातुप्रपोषणम् ।
मनोऽभिलषितं योग्यं चतुर्थांशविवर्जितम् ॥
शिवार्पितं च नैवेद्यं योगी भोजनमाचरेत् ॥ 75 ॥
Śrestham sumadhuram snigdham gavyam dhātupraposanam // mano 'bhilasitam yogyam caturthāmsavivarjitam // sivärpitam ca naivedyam yogi bhojanamācaret // 75 //
Tr. A yogi should consume food which is wholesome, sweet, unctuous, containing milk-products, nutritious, food items one relishes, after leaving one-fourth of the stomach empty and after offering of the food to Siva. 75.
अयमेव मिताहारी कदन्नेन विवर्जितः ॥ 76 ॥
ayameva mitähäri kadannena vivarjitah // 76 //
Tr. A person consuming moderate diet is the one who eschews bad food. 76.
Tr. Success in yoga can be attained through these means: enthusiasm, firm resolution, patience, correct understanding of the principles underlying the phenomenal creation, stability of bindu, consumption of moderate food, avoiding public contact and sleep, having control over breath, attaining stability in an asana, diligence, pleasing the guru and ācārya. 78.
श्रुत्याचार्यप्रसादाच्च योगाभ्यासबलेन च ।
ईश्वरानुग्रहेणैव योगसिद्धिस्तु जायते ॥ 79 ॥
Śrutyācāryaprasādācca yogābhyasabalena ca // iśvaranugrahenaiva yogasiddhistu jayate // 79 //
Tr. Success in yoga can be attained by favour of the lessons of the scriptures, grace of acarya, yoga practice and grace of isvara. 79.
श्रीआदिनाथमत्स्येन्द्रशाबरानन्द भैरवाः ।
शारंगीमीनगोरक्षविरूपाक्षबिलेशयाः ॥ 80 ॥
मन्थानभैरवो योगी सिद्धबुद्धिश्च कन्दली ।
कोरन्दकः सुरानन्दः सिद्धिपादश्च चर्पटी ॥ 81 ॥
करोटिः पूज्यपादश्च नित्यनाथो निरञ्जनः ।
कपाली बिन्दुनाथश्च काकचण्डीश्वराह्वयः ॥ 82 ॥
अल्लमः प्रभुदेवश्च नैटचूटिश्च टिण्टिणिः ।
भालुकिर्नागबोधश्च खण्डकापालिकस्तथा ॥ 83 ॥
इत्यादयो महासिद्धाः हठयोगप्रसादतः ।
खण्डयित्वा कालदण्डं ब्रह्माण्डे विचरन्ति ते ॥ 84 ॥
Tr. Sriadinātha. matsyendra, Sabara, anandabhairava, Sarangi, mina, goraksa, virupaksa, bilesaya, manthanabhairava, siddhabuddhi, kandali, korandaka, surānanda, siddhipida, carpati, ___karoti. pujyapida, nityanatha, niranjana, kapali, bindunātha, kākacandiśvara, allama, prabhudeva, naitacūti, tintini, bhāluki, nāgabodha, khandakäpälika etc. are the great siddhas, who by the power of hatha-yoga defied the whip of kala (death) and freely move in the universe. 80-84.
Note: Some of the names of siddhas seem to have been erroneously written by the scribe. For example, kandali, korandaka, karoti, naitacuti. It is obvious that these names have been taken from HP(1-5-8). The names of the siddhas have different variations in different copies of HP also. However, from the text of HP critically edited by the Lonavla Yoga Institute (India) and on the basis of available information about the names of the siddhas, we give below the information available on them.
ādinātha - A synonym for śiva, who is regarded as the propounder of many sästras including yoga. The famous MYS describing hathayoga is ascribed to adinātha from whom the näthasampradaya was originated, according to its followers.
matsyendra-See note on 1.3.
Sabara-He was an alchemist and in a text called Säbaratantra, 12 käpalikagurus renowned for yoga, are described.
anandabhairava- A rasasiddha mentioned in RRS (xvi.710). The drugs anandabhairavi-vati and ananda-bhairava-rasa are ascribed to him in RRS.
sarangi- This seems to be mis-spelt for caurangi, a famous disciple of matsyendranātha. A work called prānasarikali in Hindi is available on his name.
There is also caurargivakyam on his name, which is included in NP, deposited in RORI, Jodhpur (vide MS No. 16780).
mina-There is no agreement about who minanātha was. In some traditions minanātha is considered as the same as matsyendranatha, but since mina is separately mentioned here, it seems that he is different from matsyendra. The two works available on his name are yogavisaya and yogasamgraha.
goraksa- See note on i.3. ________________
Virupaksa- On his name three works are available, namely, astasiddhi-vivaranam, amrtasiddhiyoga and virüpäksa-paricāśikā.
bileśaya- No information about him is available.
manthānabhairava - One of the alchemists mentioned in RRS (1.5-7, xii. 76-78, xviii. 172). The drug manthănabhairavarasa is ascribed to him in RRS (Xi1.72-74).
siddhabuddhi - Also described as siddhibuddhi. In some MSS of HP, siddha and buddha are separately mentioned. In RRS, both siddha and buddha have been named as alchemists (v.144, xx.107).
kandali, Seems wrongly spelt for kanthadi. A famous Saiva-yogi, who was a contemporary of matsyendra and gorakṣa. He was related to Cola and Cālukya dynasty. His disciples were in Bida region of Maharastra. There is kanthadibodha on his name deposited in MMPP (1069-70/559-60).
korandaka - Seems to have been wrongly spelt for korantaka. He is variously referred to as karandaka, kurantaka, paurantaka in other MSS of HP. There is a text called kapilakurantaka-hathābhyāsapaddhati, which may be ascribed to him. It describes different hathayogic practices, especially 112 asanas.
surānanda - One of the 27 rasasiddhas mentioned in RRS (1.225. vi.51-54).
siddhipăda- He is described as a rasācārya in RRS (xvii. 120).
carpati - One of the rasasiddhas mentioned in RRS (vi.49. ________________53).
Śrīnivāsa mentions carpati's view on jalabasti (1.50). He was a contemporary of goraksa. King Sāhillavarmā of Cambala Kingdom was his disciple.
karoti-Seems to be mis-spelt for kaneri. He was a disciple of nāgārjuna and residing at Nevāsā in Mahārāstra, which was then the main centre of raseśvara tradition. He was residing there between 1078 to 1138 AD and took samadhi there around the year 1138 AD
püjyapāda- Probably mis-spelt for pūrvapada. On his name are found yoga and medical treatises such as-ratnākarādi-aușadhayoga-samgraha, vaidyaka-grantha. siddhanta-bhäsya, nidānamuktāvali and samādhi-sataka.
nityanātha - One of the rasasiddhas mentioned in PS. He is the author of rasaratnākara. He calls himself pārvati-putra. According to P. C. Roy, he belongs to about 1300 AD. There is also SSP available on his name. Another work available on his name is siddhikhanda.
niranjana - Mentioned as a rasasiddha in PS.
kapāli- A rasasiddha mentioned in RRS (1.2).
bindunātha - A rasasiddha, probably the author of rasapaddhati.
kākacandīśvara- He was a rasasiddha mentioned in the RRS (1.6). There is a published work called kākacandiśvaratantra. It describes several kalpas. Another MS named kākacandesvaramatam is deposited in the Nepal Library.
allamaprabhudeva - He was a contemporary of goraksa. ________________
He propounded lingāyata cult about 1150 AD. His colleague revanasiddha was related to nāthasampradāya.
naita-cuti - Seems to have been mis-spelt for ghorācoli or ghodacoli. He is also referred to as colika or coli. He was alive in 1266 AD and was staying on kiskindhā mountain in Karnātaka. He was a contemporary of goraksa. He was more inclined towards tantra. A small treatise called ghodācolivākyam is included in NP. There is a drug called asvakancuki attributerd to him. He is mentioned as a rasasiddha in PS.
tintini- A rasasiddha mentioned in Ps. In some copies of HP, we find the name cincini. There is a text called cincinimatasärasamuccaya deposited in Nepal Library
bhāluki - In RRS (ii.143) bhāluki is mentioned as a rasācārya.
nāgabodha - Also called nāgabuddhi mentioned in RRS (1.2-5, vi.49-53, xv.58-65) as an eminent rasācārya.
khanda- One of the rasasiddhas mentioned in the list of 27 rasācāryas in RRS (1.5).
kāpālika - Mentioned as a rasācārya in the list of 27 ācāryas in RRS (vi.52).
mahā-siddhas:
Most of the siddhas referred to here are the famous rasasiddhas (alchemists). They were experts in the use of chemical drugs, especially those prepared from mercury, which makes possible the rejuvenation of the body conducive to liberation within the span of lite. There is a science called raseśvara-darśana based on the idea of rendering the human body deathless and also the spiritual ________________
liberation of man by his nomadic transformation by varied psychochemical processes. It is believed that the preservation of the body could be achieved
by the use of medicaments. 80-84.
प्राणायामैरेव सर्वे प्रशुष्यन्ति मला इति ।
आचार्याणान्तु केषान्चित् अन्यत्कर्म न सम्मतम् ॥ 85 ॥
Tr. prānāyāma alone purifies all the morbidities. According to some adepts, no other technique is necessary. 85.
इदं वचनं हठाभ्यासकरणासामर्थ्यमिति बोध्यम् ।
idam vacanarn hathābhyāsakaranāsämarthyamiti bodhyam //
Tr. This statement applies to those who are unable to undertake hatha practices.
Note: srinivāsa does not agree with the view that pränāyāma alone removes all kinds of impurities. According to him, efficacy of the purificatory processes cannot be denied. To do so, reflects on the inability of a person to undergo hathayogic practices.
