हठ योग प्रदीपिका तृतियोपदेशः

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तृतीयोपदेशः

स-शैल-वन-धात्रीणां यथाधारोऽहि-नायकः।
सर्वेषां योग-तन्त्राणां तथाधारो हि कुण्डली॥हयो-३.१॥
सुप्ता गुरु-प्रसादेन यदा जागर्ति कुण्डली।
तदा सर्वाणि पद्मानि भिद्यन्ते ग्रन्थयोऽपि च॥हयो-३.२॥
प्राणस्य शून्य-पदवी तदा राजपथायते।
तदा चित्तं निरालम्बं तदा कालस्य वञ्चनम्॥हयो-३.३॥
सुषुम्णा शून्य-पदवी ब्रह्म-रन्ध्रः महापथः।
श्मशानं शाम्भवी मध्य-मार्गश् चेत्य् एक-वाचकाः॥हयो-३.४॥
तस्मात् सर्व-प्रयत्नेन प्रबोधयितुम् ईश्वरीम्।
ब्रह्म-द्वार-मुखे सुप्तां मुद्राभ्यासं समाचरेत्॥हयो-३.५॥
महामुद्रा महाबन्धो महावेधश् च खेचरी।
उड्डीयानं मूलबन्धश् च बन्धो जालन्धराभिधः॥हयो-३.६॥
करणी विपरीताख्या वज्रोली शक्ति-चालनम्।
इदं हि मुद्रा-दशकं जरा-मरण-नाशनम्॥हयो-३.७॥
आदिनाथोदितं दिव्यम् अष्टैश्वर्य-प्रदायकम्।
वल्लभं सर्व-सिद्धानां दुर्लभं मरुताम् अपि॥हयो-३.८॥
गोपनीयं प्रयत्नेन यथा रत्न-करण्डकम्।
कस्यचिन् नैव वक्तव्यं कुल-स्त्री-सुरतं यथा॥हयो-३.९॥
अथ महा-मुद्रा- पाद-मूलेन वामेन योनिं सम्पीड्य दक्षिणाम्।
प्रसारितं पदं कृत्वा कराभ्यां धारयेद् दृढम्॥हयो-३.१०॥
कण्ठे बन्धं समारोप्य धारयेद् वायुम् ऊर्ध्वतः।
यथा दण्ड-हतः सर्पो दण्डाकारः प्रजायते॥हयो-३.११॥
ऋज्वीभूता तथा शक्तिः कुण्डली सहसा भवेत्।
तदा सा मरणावस्था जायते द्विपुटाश्रया॥हयो-३.१२॥
ततः शनैः शनैर् एव रेचयेन् नैव वेगतः।
महा-मुद्रां च तेनैव वदन्ति विबुधोत्तमाः॥हयो-३.१३॥
इयं खलु महामुद्रा महा-सिद्धैः प्रदर्शिता।
महा-क्लेशादयो दोषाः क्षीयन्ते मरणादयः।
महा-मुद्रां च तेनैव वदन्ति विबुधोत्तमाः॥हयो-३.१४॥
चन्द्राङ्गे तु समभ्यस्य सूर्याङ्गे पुनर् अभ्यसेत्।
यावत्-तुल्या भवेत् सङ्ख्या ततो मुद्रां विसर्जयेत्॥हयो-३.१५॥
न हि पथ्यम् अपथ्यं वा रसाः सर्वेऽपि नीरसाः।
अपि भुक्तं विषं घोरं पीयूषम् अपि जीर्यति॥हयो-३.१६॥
क्षय-कुष्ठ-गुदावर्त-गुल्माजीर्ण-पुरोगमाः।
तस्य दोषाः क्षयं यान्ति महामुद्रां तु योऽभ्यसेत्॥हयो-३.१७॥
कथितेयं महामुद्रा महा-सिद्धि-करा नॄणाम्।
गोपनीया प्रयत्नेन न देया यस्य कस्यचित्॥हयो-३.१८॥

अथ महा-बन्धः- पार्ष्णिं वामस्य पादस्य योनि-स्थाने नियोजयेत्।
वामोरूपरि संस्थाप्य दक्षिणं चरणं तथा॥हयो-३.१९॥
पूरयित्वा ततो वायुं हृदये चुबुकं दृढम्।
निष्पीड्यं वायुम् आकुञ्च्य मनो-मध्ये नियोजयेत्॥हयो-३.२०॥
धारयित्वा यथा-शक्ति रेचयेद् अनिलं शनैः।
सव्याङ्गे तु समभ्यस्य दक्षाङ्गे पुनर् अभ्यसेत्॥हयो-३.२१॥
मतम् अत्र तु केषांचित् कण्ठ-बन्धं विवर्जयेत्।
राज-दन्त-स्थ-जिह्वाया बन्धः शस्तो भवेद् इति॥हयो-३.२२॥
अयं तु सर्व-नाडीनाम् ऊर्ध्वं गति-निरोधकः।
अयं खलु महा-बन्धो महा-सिद्धि-प्रदायकः॥हयो-३.२३॥
काल-पाश-महा-बन्ध-विमोचन-विचक्षणः।
त्रिवेणी-सङ्गमं धत्ते केदारं प्रापयेन् मनः॥हयो-३.२४॥
रूप-लावण्य-सम्पन्ना यथा स्त्री पुरुषं विना।
महा-मुद्रा-महा-बन्धौ निष्फलौ वेध-वर्जितौ॥हयो-३.२५॥

अथ महा-वेधः- महा-बन्ध-स्थितो योगी कृत्वा पूरकम् एक-धीः।
वायूनां गतिम् आवृत्य निभृतं कण्ठ-मुद्रया॥हयो-३.२६॥
सम-हस्त-युगो भूमौ स्फिचौ सनाडयेच् छनैः।
पुट-द्वयम् अतिक्रम्य वायुः स्फुरति मध्यगः॥हयो-३.२७॥
सोम-सूर्याग्नि-सम्बन्धो जायते चामृताय वै।
मृतावस्था समुत्पन्ना ततो वायुं विरेचयेत्॥हयो-३.२८॥
महा-वेधोऽयम् अभ्यासान् महा-सिद्धि-प्रदायकः।
वली-पलित-वेप-घ्नः सेव्यते साधकोत्तमैः॥हयो-३.२९॥
एतत् त्रयं महा-गुह्यं जरा-मृत्यु-विनाशनम्।
वह्नि-वृद्धि-करं चैव ह्य् अणिमादि-गुण-प्रदम्॥हयो-३.३०॥
अष्टधा क्रियते चैव यामे यामे दिने दिने।
पुण्य-संभार-सन्धाय पापौघ-भिदुरं सदा।
सम्यक्-शिक्षावताम् एवं स्वल्पं प्रथम-साधनम्॥हयो-३.३१॥

अथ खेचरी- कपाल-कुहरे जिह्वा प्रविष्टा विपरीतगा।
भ्रुवोर् अन्तर्गता दृष्टिर् मुद्रा भवति खेचरी॥हयो-३.३२॥
छेदन-चालन-दोहैः कलां क्रमेणाथ वर्धयेत् तावत्।
सा यावद् भ्रू-मध्यं स्पृशति तदा खेचरी-सिद्धिः॥हयो-३.३३॥
स्नुही-पत्र-निभं शस्त्रं सुतीक्ष्णं स्निग्ध-निर्मलम्।
समादाय ततस् तेन रोम-मात्रं समुच्छिनेत्॥हयो-३.३४॥
ततः सैन्धव-पथ्याभ्यां चूर्णिताभ्यां प्रघर्षयेत्।
पुनः सप्त-दिने प्राप्ते रोम-मात्रं समुच्छिनेत्॥हयो-३.३५॥
एवं क्रमेण षण्-मासं नित्यं युक्तः समाचरेत्।
षण्मासाद् रसना-मूल-शिरा-बन्धः प्रणश्यति॥हयो-३.३६॥
कलां पराङ्मुखीं कृत्वा त्रिपथे परियोजयेत्।
सा भवेत् खेचरी मुद्रा व्योम-चक्रं तद् उच्यते॥हयो-३.३७॥
रसनाम् ऊर्ध्वगां कृत्वा क्षणार्धम् अपि तिष्ठति।
विषैर् विमुच्यते योगी व्याधि-मृत्यु-जरादिभिः॥हयो-३.३८॥
न रोगो मरणं तन्द्रा न निद्रा न क्षुधा तृषा।
न च मूर्च्छा भवेत् तस्य यो मुद्रां वेत्ति खेचरीम्॥हयो-३.३९॥
पीड्यते न स रोगेण लिप्यते न च कर्मणा।
बाध्यते न स कालेन यो मुद्रां वेत्ति खेचरीम्॥हयो-३.४०॥
चित्तं चरति खे यस्माज् जिह्वा चरति खे गता।
तेनैषा खेचरी नाम मुद्रा सिद्धैर् निरूपिता॥हयो-३.४१॥
खेचर्या मुद्रितं येन विवरं लम्बिकोर्ध्वतः।
न तस्य क्षरते बिन्दुः कामिन्याः श्लेषितस्य च॥हयो-३.४२॥
चलितोऽपि यदा बिन्दुः सम्प्राप्तो योनि-मण्डलम्।
व्रजत्य् ऊर्ध्वं हृतः शक्त्या निबद्धो योनि-मुद्रया॥हयो-३.४३॥
ऊर्ध्व-जिह्वः स्थिरो भूत्वा सोमपानं करोति यः।
मासार्धेन न सन्देहो मृत्युं जयति योगवित्॥हयो-३.४४॥
नित्यं सोम-कला-पूर्णं शरीरं यस्य योगिनः।
तक्षकेणापि दष्टस्य विषं तस्य न सर्पति॥हयो-३.४५॥
इन्धनानि यथा वह्निस् तैल-वर्ति च दीपकः।
तथा सोम-कला-पूर्णं देही देहं न मुञ्चति॥हयो-३.४६॥
गोमांसं भक्षयेन् नित्यं पिबेद् अमर-वारुणीम्।
कुलीनं तम् अहं मन्ये चेतरे कुल-घातकाः॥हयो-३.४७॥
गो-शब्देनोदिता जिह्वा तत् प्रवेशो हि तालुनि।
गो-मांस-भक्षणं तत् तु महा-पातक-नाशनम्॥हयो-३.४८॥
जिह्वा-प्रवेश-सम्भूत-वह्निनोत्पादितः खलु।
चन्द्रात् स्रवति यः सारः सा स्याद् अमर-वारुणी॥हयो-३.४९॥

चुम्बन्ती यदि लम्बिकाग्रम् अनिशं जिह्वा-रस-स्यन्दिनी स-क्षारा कटुकाम्ल-दुग्ध-सदृशी मध्वाज्य-तुल्या तथा।
व्याधीनां हरणं जरान्त-करणं शस्त्रागमोदीरणं तस्य स्याद् अमरत्वम् अष्ट-गुणितं सिद्धाङ्गनाकर्षणम्॥हयो-३.५०॥

मूर्ध्नः षोडश-पत्र-पद्म-गलितं प्राणाद् अवाप्तं हठाद् ऊर्द्व्हास्यो रसनां नियम्य विवरे शक्तिं परां चिन्तयन्।
उत्कल्लोल-कला-जलं च विमलं धारामयं यः पिबेन् निर्व्याधिः स मृणाल-कोमल-वपुर् योगी चिरं जीवति॥हयो-३.५१॥

यत् प्रालेयं प्रहित-सुषिरं मेरु-मूर्धान्तर-स्थं तस्मिंस् तत्त्वं प्रवदति सुधीस् तन्-मुखं निम्नगानाम्।
चन्द्रात् सारः स्रवति वपुषस् तेन मृत्युर् नराणां तद् बध्नीयात् सुकरणम् अधो नान्यथा काय-सिद्धिः॥हयो-३.५२॥

सुषिरं ज्ञान-जनकं पञ्च-स्रोतः-समन्वितम्।
तिष्ठते खेचरी मुद्रा तस्मिन् शून्ये निरञ्जने॥हयो-३.५३॥
एकं सृष्टिमयं बीजम् एका मुद्रा च खेचरी।
एको देवो निरालम्ब एकावस्था मनोन्मनी॥हयो-३.५४॥

अथ उड्डीयान-बन्धः- बद्धो येन सुषुम्णायां प्राणस् तूड्डीयते यतः।
तस्माद् उड्डीयनाख्योऽयं योगिभिः समुदाहृतः॥हयो-३.५५॥
उड्डीनं कुरुते यस्माद् अविश्रान्तं महा-खगः।
उड्डीयानं तद् एव स्यात् तव बन्धोऽभिधीयते॥हयो-३.५६॥
उदरे पश्चिमं तानं नाभेर् ऊर्ध्वं च कारयेत्।
उड्डीयानो ह्य् असौ बन्धो मृत्यु-मातङ्ग-केसरी॥हयो-३.५७॥
उड्डीयानं तु सहजं गुरुणा कथितं सदा।
अभ्यसेत् सततं यस् तु वृद्धोऽपि तरुणायते॥हयो-३.५८॥
नाभेर् ऊर्ध्वम् अधश् चापि तानं कुर्यात् प्रयत्नतः।
षण्मासम् अभ्यसेन् मृत्युं जयत्य् एव न संशयः॥हयो-३.५९॥
सर्वेषाम् एव बन्धानां उत्तमो ह्य् उड्डीयानकः।
उड्डियाने दृढे बन्धे मुक्तिः स्वाभाविकी भवेत्॥हयो-३.६०॥

अथ मूल-बन्धः- पार्ष्णि-भागेन सम्पीड्य योनिम् आकुञ्चयेद् गुदम्।
अपानम् ऊर्ध्वम् आकृष्य मूल-बन्धोऽभिधीयते॥हयो-३.६१॥
अधो-गतिम् अपानं वा ऊर्ध्वगं कुरुते बलात्।
आकुञ्चनेन तं प्राहुर् मूल-बन्धं हि योगिनः॥हयो-३.६२॥
गुदं पार्ष्ण्या तु सम्पीड्य वायुम् आकुञ्चयेद् बलात्।
वारं वारं यथा चोर्ध्वं समायाति समीरणः॥हयो-३.६३॥
प्राणापानौ नाद-बिन्दू मूल-बन्धेन चैकताम्।
गत्वा योगस्य संसिद्धिं यच्छतो नात्र संशयः॥हयो-३.६४॥
अपान-प्राणयोर् ऐक्यं क्षयो मूत्र-पुरीषयोः।
युवा भवति वृद्धोऽपि सततं मूल-बन्धनात्॥हयो-३.६५॥
अपान ऊर्ध्वगे जाते प्रयाते वह्नि-मण्डलम्।
तदानल-शिखा दीर्घा जायते वायुनाहता॥हयो-३.६६॥
ततो यातो वह्न्य्-अपानौ प्राणम् उष्ण-स्वरूपकम्।
तेनात्यन्त-प्रदीप्तस् तु ज्वलनो देहजस् तथा॥हयो-३.६७॥
तेन कुण्डलिनी सुप्ता सन्तप्ता सम्प्रबुध्यते।
दण्डाहता भुजङ्गीव निश्वस्य ऋजुतां व्रजेत्॥हयो-३.६८॥
बिलं प्रविष्टेव ततो ब्रह्म-नाड्यं तरं व्रजेत्।
तस्मान् नित्यं मूल-बन्धः कर्तव्यो योगिभिः सदा॥हयो-३.६९॥

अथ जलन्धर-बन्धः- कण्ठम् आकुञ्च्य हृदये स्थापयेच् चिबुकं दृढम्।
बन्धो जालन्धराख्योऽयं जरा-मृत्यु-विनाशकः॥हयो-३.७०॥
बध्नाति हि सिराजालम् अधो-गामि नभो-जलम्।
ततो जालन्धरो बन्धः कण्ठ-दुःखौघ-नाशनः॥हयो-३.७१॥
जालन्धरे कृते बन्धे कण्ठ-संकोच-लक्षणे।
न पीयूषं पतत्य् अग्नौ न च वायुः प्रकुप्यति॥हयो-३.७२॥
कण्ठ-संकोचनेनैव द्वे नाड्यौ स्तम्भयेद् दृढम्।
मध्य-चक्रम् इदं ज्ञेयं षोडशाधार-बन्धनम्॥हयो-३.७३॥
मूल-स्थानं समाकुञ्च्य उड्डियानं तु कारयेत्।
इडां च पिङ्गलां बद्ध्वा वाहयेत् पश्चिमे पथि॥हयो-३.७४॥
अनेनैव विधानेन प्रयाति पवनो लयम्।
ततो न जायते मृत्युर् जरा-रोगादिकं तथा॥हयो-३.७५॥
बन्ध-त्रयम् इदं श्रेष्ठं महा-सिद्धैश् च सेवितम्।
सर्वेषां हठ-तन्त्राणां साधनं योगिनो विदुः॥हयो-३.७६॥
यत् किंचित् स्रवते चन्द्राद् अमृतं दिव्य-रूपिणः।
तत् सर्वं ग्रसते सूर्यस् तेन पिण्डो जरायुतः॥हयो-३.७७॥

अथ विपरीत-करणी मुद्रा- तत्रास्ति करणं दिव्यं सूर्यस्य मुख-वञ्चनम्।
गुरूपदेशतो ज्ञेयं न तु शास्त्रार्थ-कोटिभिः॥हयो-३.७८॥
ऊर्ध्व-नाभेर् अधस् तालोर् ऊर्ध्वं भानुर् अधः शशी।
करणी विपरीताखा गुरु-वाक्येन लभ्यते॥हयो-३.७९॥
नित्यम् अभ्यास-युक्तस्य जठराग्नि-विवर्धनी।
आहारो बहुलस् तस्य सम्पाद्यः साधकस्य च॥हयो-३.८०॥
अल्पाहारो यदि भवेद् अग्निर् दहति तत्-क्षणात्।
अधः-शिराश् चोर्ध्व-पादः क्षणं स्यात् प्रथमे दिने॥हयो-३.८१॥
क्षणाच् च किंचिद् अधिकम् अभ्यसेच् च दिने दिने।
वलितं पलितं चैव षण्मासोर्ध्वं न दृश्यते।
याम-मात्रं तु यो नित्यम् अभ्यसेत् स तु कालजित्॥हयो-३.८२॥

अथ वज्रोली- स्वेच्छया वर्तमानोऽपि योगोक्तैर् नियमैर् विना।
वज्रोलीं यो विजानाति स योगी सिद्धि-भाजनम्॥हयो-३.८३॥
तत्र वस्तु-द्वयं वक्ष्ये दुर्लभं यस्य कस्यचित्।
क्षीरं चैकं द्वितीयं तु नारी च वश-वर्तिनी॥हयो-३.८४॥
मेहनेन शनैः सम्यग् ऊर्ध्वाकुञ्चनम् अभ्यसेत्।
पुरुषोऽप्य् अथवा नारी वज्रोली-सिद्धिम् आप्नुयात्॥हयो-३.८५॥
यत्नतः शस्त-नालेन फूत्कारं वज्र-कन्दरे।
शनैः शनैः प्रकुर्वीत वायु-संचार-कारणात्॥हयो-३.८६॥
नारी-भगे पदद्-बिन्दुम् अभ्यासेनोर्ध्वम् आहरेत्।
चलितं च निजं बिन्दुम् ऊर्ध्वम् आकृष्य रक्षयेत्॥हयो-३.८७॥
एवं संरक्षयेद् बिन्दुं जयति योगवित्।
मरणं बिन्दु-पातेन जीवनं बिन्दु-धारणात्॥हयो-३.८८॥
सुगन्धो योगिनो देहे जायते बिन्दु-धारणात्।
यावद् बिन्दुः स्थिरो देहे तावत् काल-भयं कुतः॥हयो-३.८९॥
चित्तायत्तं नॄणां शुक्रं शुक्रायत्तं च जीवितम्।
तस्माच् छुक्रं मनश् चैव रक्षणीयं प्रयत्नतः॥हयो-३.९०॥
ऋतुमत्या रजोऽप्य् एवं निजं बिन्दुं च रक्षयेत्।
मेढ्रेणाकर्षयेद् ऊर्ध्वं सम्यग् अभ्यास-योग-वित्॥हयो-३.९१॥

अथ सहजोलिः- सहजोलिश् चामरोलिर् वज्रोल्या भेद एकतः।
जले सुभस्म निक्षिप्य दग्ध-गोमय-सम्भवम्॥हयो-३.९२॥
वज्रोली-मैथुनाद् ऊर्ध्वं स्त्री-पुंसोः स्वाङ्ग-लेपनम्।
आसीनयोः सुखेनैव मुक्त-व्यापारयोः क्षणात्॥हयो-३.९३॥
सहजोलिर् इयं प्रोक्ता श्रद्धेया योगिभिः सदा।
अयं शुभ-करो योगो भोग-युक्तोऽपि मुक्तिदः॥हयो-३.९४॥
अयं योगः पुण्यवतां धीराणां तत्त्व-दर्शिनाम्।
निर्मत्सराणां वै सिध्येन् न तु मत्सर-शालिनाम्॥हयो-३.९५॥

अथ अमरोली- पित्तोल्बणत्वात् प्रथमाम्बु-धारां विहाय निःसारतयान्त्य् अधाराम्।
निषेव्यते शीतल-मध्य-धारा कापालिके खण्डमतेऽमरोली॥हयो-३.९६॥

अमरीं य: पिबेन् नित्यं नस्यं कुर्वन् दिने दिने।
वज्रोलीम् अभ्यसेत् सम्यक् सामरोलीति कथ्यते॥हयो-३.९७॥
अभ्यासान् निःसृतां चान्द्रीं विभूत्या सह मिश्रयेत्।
धारयेद् उत्तमाङ्गेषु दिव्य-दृष्टिः प्रजायते॥हयो-३.९८॥
पुंसो बिन्दुं समाकुञ्च्य सम्यग् अभ्यास-पाटवात्।
यदि नारी रजो रक्षेद् वज्रोल्या सापि योगिनी॥हयो-३.९९॥
तस्याः किंचिद् रजो नाशं न गच्छति न संशयः।
तस्याः शरीरे नादश् च बिन्दुताम् एव गच्छति॥हयो-३.१००॥
स बिन्दुस् तद् रजश् चैव एकीभूय स्वदेहगौ।
वज्रोल्य्-अभ्यास-योगेन सर्व-सिद्धिं प्रयच्छतः॥हयो-३.१०१॥
रक्षेद् आकुञ्चनाद् ऊर्ध्वं या रजः सा हि योगिनी।
अतीतानागतं वेत्ति खेचरी च भवेद् ध्रुवम्॥हयो-३.१०२॥
देह-सिद्धिं च लभते वज्रोल्य्-अभ्यास-योगतः।
अयं पुण्य-करो योगो भोगे भुक्तेऽपि मुक्तिदः॥हयो-३.१०३॥

अथ शक्ति-चालनम्- कुटिलाङ्गी कुण्डलिनी भुजङ्गी शक्तिर् ईश्वरी।
कुण्डल्य् अरुन्धती चैते शब्दाः पर्याय-वाचकाः॥हयो-३.१०४॥
उद्घाटयेत् कपाटं तु यथा कुंचिकया हठात्।
कुण्डलिन्या तथा योगी मोक्षद्वारं विभेदयेत्॥हयो-३.१०५॥
येन मार्गेण गन्तव्यं ब्रह्म-स्थानं निरामयम्।
मुखेनाच्छाद्य तद् वारं प्रसुप्ता परमेश्वरी॥हयो-३.१०६॥
कन्दोर्ध्वे कुण्डली शक्तिः सुप्ता मोक्षाय योगिनाम्।
बन्धनाय च मूढानां यस् तां वेत्ति स योगवित्॥हयो-३.१०७॥
कुण्डली कुटिलाकारा सर्पवत् परिकीर्तिता।
सा शक्तिश् चालिता येन स मुक्तो नात्र संशयः॥हयो-३.१०८॥
गङ्गा-यमुनयोर् मध्ये बाल-रण्डां तपस्विनीम्।
बलात्कारेण गृह्णीयात् तद् विष्णोः परमं पदम्॥हयो-३.१०९॥
इडा भगवती गङ्गा पिङ्गला यमुना नदी।
इडा-पिङ्गलयोर् मध्ये बालरण्डा च कुण्डली॥हयो-३.११०॥
पुच्छे प्रगृह्य भुजङ्गीं सुप्ताम् उद्बोधयेच् च ताम्।
निद्रां विहाय सा शक्तिर् ऊर्ध्वम् उत्तिष्ठते हठात्॥हयो-३.१११॥

अवस्थिता चैव फणावती सा प्रातश् च सायं प्रहरार्ध-मात्रम्।
प्रपूर्य सूर्यात् परिधान-युक्त्या प्रगृह्य नित्यं परिचालनीया॥हयो-३.११२॥

ऊर्ध्वं वितस्ति-मात्रं तु विस्तारं चतुरङ्गुलम्।
मृदुलं धवलं प्रोक्तं वेष्टिताम्बर-लक्षणम्॥हयो-३.११३॥
सति वज्रासने पादौ कराभ्यां धारयेद् दृढम्।
गुल्फ-देश-समीपे च कन्दं तत्र प्रपीडयेत्॥हयो-३.११४॥
वज्रासने स्थितो योगी चालयित्वा च कुण्डलीम्।
कुर्याद् अनन्तरं भस्त्रां कुण्डलीम् आशु बोधयेत्॥हयो-३.११५॥
भानोर् आकुञ्चनं कुर्यात् कुण्डलीं चालयेत् ततः।
मृत्यु-वक्त्र-गतस्यापि तस्य मृत्यु-भयं कुतः॥हयो-३.११६॥
मुहूर्त-द्वय-पर्यन्तं निर्भयं चालनाद् असौ।
ऊर्ध्वम् आकृष्यते किंचित् सुषुम्णायां समुद्गता॥हयो-३.११७॥
तेन कुण्डलिनी तस्याः सुषुम्णाया मुखं ध्रुवम्।
जहाति तस्मात् प्राणोऽयं सुषुम्णां व्रजति स्वतः॥हयो-३.११८॥
तस्मात् संचालयेन् नित्यं सुख-सुप्ताम् अरुन्धतीम्।
तस्याः संचालनेनैव योगी रोगैः प्रमुच्यते॥हयो-३.११९॥
येन संचालिता शक्तिः स योगी सिद्धि-भाजनम्।
किम् अत्र बहुनोक्तेन कालं जयति लीलया॥हयो-३.१२०॥
ब्रह्मचर्य-रतस्यैव नित्यं हित-मिताशिनः।
मण्डलाद् दृश्यते सिद्धिः कुण्डल्य्-अभ्यास-योगिनः॥हयो-३.१२१॥
कुण्डलीं चालयित्वा तु भस्त्रां कुर्याद् विशेषतः।
एवम् अभ्यस्यतो नित्यं यमिनो यम-भीः कुतः॥हयो-३.१२२॥
द्वा-सप्तति-सहस्राणां नाडीनां मल-शोधने।
कुतः प्रक्षालनोपायः कुण्डल्य्-अभ्यसनाद् ऋते॥हयो-३.१२३॥
इयं तु मध्यमा नाडी दृढाभ्यासेन योगिनाम्।
आसन-प्राण-संयाम-मुद्राभिः सरला भवेत्॥हयो-३.१२४॥
अभ्यासे तु विनिद्राणां मनो धृत्वा समाधिना।
रुद्राणी वा परा मुद्रा भद्रां सिद्धिं प्रयच्छति॥हयो-३.१२५॥
राज-योगं विना पृथ्वी राज-योगं विना निशा।
राज-योगं विना मुद्रा विचित्रापि न शोभते॥हयो-३.१२६॥
मारुतस्य विधिं सर्वं मनो-युक्तं समभ्यसेत्।
इतरत्र न कर्तव्या मनो-वृत्तिर् मनीषिणा॥हयो-३.१२७॥
इति मुद्रा दश प्रोक्ता आदिनाथेन शम्भुना।
एकैका तासु यमिनां महा-सिद्धि-प्रदायिनी॥हयो-३.१२८॥
उपदेशं हि मुद्राणां यो दत्ते साम्प्रदायिकम्।
स एव श्री-गुरुः स्वामी साक्षाद् ईश्वर एव सः॥हयो-३.१२९॥
तस्य वाक्य-परो भूत्वा मुद्राभ्यासे समाहितः।
अणिमादि-गुणैः सार्धं लभते काल-वञ्चनम्॥हयो-३.१३०॥

इति हठ-प्रदीपिकायां तृतीयोपदेशः

हिन्दी अनुवाद

Hindi Translation

पंकज चन्द गुप्ता के शब्दों में।

On Mudras

1. जिस प्रकार भगवान अनन्त नाग पर ही यह संपूर्ण संसार टिका हुआ है, उसी प्रकार सभी तन्त्र (योग क्रियायें) भी कुण्डली पर टिकी हैं।
2. जब गुरु की कृपा से सोती हुई कुण्डली शक्ति जागती है, तब सभी कमल (छे चक्र) और गन्ठियां भिन्न हैं।
3. सुशुम्न नाडी प्राण का मुख्य पथ बनती है, और मन तब सभी संगों और विचारों से मुक्त हो जाता है, तथा मृत्यु पर विजय प्राप्त होती है।
4. सुशुम्न, शुन्य पदवी, ब्रह्म रन्ध्रा, महापथ, स्मासन, संभवी, मध्य मार्ग - यह सब एक ही वस्तु के नाम हैं।
5. इसलिये, इस कुण्डली देवी को जगाने के लिये, जो ब्रह्म द्वारा पर सो रही है, मुद्राओं का अभ्यास करना चाहिये।

The Mudras

1. दस मुद्रायें हैं जो जरा और मृत्यु का विनाश करती हैं। ये हैं महा मुद्रा, महा बन्ध, महा वेध, केचरी, उद्दियान बन्ध, मूल बन्ध, जल्न्धर बन्ध, विपरीत करनी, विज्रोली, शक्ति चलन।
2. इनका भगवान आदि नाथ (शिवजी) नें वर्णन किया है और इन से आठों प्रकार की दैविक सम्पत्तियाँ प्राप्त होती है। सभी सिद्धगण इन्हें मानते हैं, और ये मारुतों के लिया भी प्राप्त करनी कठिन हैं।
3. इन मुद्राओं को हर ठंग से रहस्य रखना चाहिये, जैसे कोई अपना सोने की तिजोरी रखता है, और कभी भी किसी भी कारण से किसी को नहीं बताना चाहिये जैसे पति और पत्नि आपनी आपस की बातें छुपाते हैं।

The Maha Mudra

1. योनि (perineum) को अपने left पैर का एडी से दबाते हुये, और right पैर को आगे फैला कर उसकी उंगलीयों को अपने अंगूठे और पहली उंगली से पकड कर बैठें।
2. साँस अन्दर लेने के बाद जलन्धर बन्ध (Jalandhara Bandha) द्वारा वायु को नीचे की ओर धकेलें। जैसे साँप सोटी की मार से सोटी की तरह सीधा हो जाता है उसी प्रकार शक्ति (कुण्डली) भी इस से सीधी हो जाती है। तब कुण्डली ईद और पिंगल नाडीयों को त्याग कर सुशुमन (मध्य मार्ग) में प्रवेश करती है।
3. फिर वायु को धीरे धीरे धोडना चाहिये, जोर से नहीं। इसी कारण से इसे बुद्धिमान लोगों ने महामुद्रा कहा है। महा मुद्रा का प्रचार महान ऋषियों ने किया है।
4. महान कष्ट जैसे मृत्यु इस से नष्ट होते हैं, और इसी कारण से इसे महा मुद्रा कहा गया है।
5. इसे left nostril से करने के बाद, फिर right नासिका से करना चाहिये और जब दोनो तरफ का अंग बराबर हो तभी इसे बंद करना चाहिये।
6. इसमें सिद्ध होने के बाद कुछ भी खतरनाख या हानिकारक नहीं है क्योंकि इस मुद्रा के अभ्यास से सभी रसों के हानिकारक तत्वों का अन्त हो जाता है। जहरीले से जहरीला जहर भी शहद जैसे असर करता है।
7. भूख न लगना, leprosy, prolapsus anii, colic, and और बदहजमी के रोग,-- यह सब रोग इस महामुद्रा के अभ्यास से दूर हो जाते हैं।
8. यह महा मुद्रा महान सफलता दायक बताई गई है। इसे हर प्रयास से रहस्य ही रखना चाहिये और कभी भी किसी को भी बताना नहीं चाहिये।

The Maha Bandha

1. अपनी left ऐडी को अपने नीचे दबा कर (perineum के साथ दबा कर) अपने right foot को अपने left thigh पर रखें।
2. फिर साँस अन्दर ले कर, अपनी ठोडी को अच्छे से छाती पर दबा कर, और इस प्रकार वायु को दबा कर, मन को eyebrows के मध्य में स्थापित करें।
3. इस प्रकार जब तक संभव हो वायु को रोक कर, फिर धीरे धीरे निकालें। इसे left side पर करने के बाद फिर right तरफ करें।
4. कुछ मानते हैं की गले का बंद करना जरूरी नहीं है, क्योंकि जीहवा को अपने ऊपर के दाँतों की जड़ के against अच्छे से दबा कर रखा जाये, तब भी अच्छा बन्ध बनता है।
5. इस बन्ध सो सभी नाडीयों में ऊपर की ओर का प्रवाह रुकता है। यह मुद्रा महान सफलता देने वाली है।
6. यह महा बन्ध मृत्यु को काटने का सबसे होनहार उपकरण है। इस से त्रिवेणी उत्पन्न होती है (conjunction of the Triveni (Ida, Pingala and Susumna)) और मन केदार को जाता है (eyebrows के मध्य का स्थान, भगवान शिव का स्थान)।
7. जैसे सौन्दर्य और सौम्यता एक नारी को बेकार हैं यदि उस का पति न हो, उसी प्रकार महा मुद्रा और महा बन्ध बेकार हैं महा वेध के।

The Maha Vedha

1. महा बन्ध में बैठ कर, योगी को वायु भर कर अपने मन को बाँध कर रखना चाहिये। गले को बंद करने द्वारा वायु प्रवाह (प्राण और अपान) को रोकना चाहिये।
2. दोनो हाथों को बराबर धरती पर रख कर, उसे स्वयं को जरा सा उठाना चाहिये और फिर अपने buttocks को धरती पर आयसते से मारना चाहिये। ऐसा करने से वायु दोनो नाडीयों को छोड कर बीच का नाडी में प्रवेश करती है।
3. इस प्रवेश को ईद और पिंगल का मिलन कहते हैं, जिस से अमरता प्राप्त होती है। जब वायु ऐसे हो जाये मानो मर गई है (हलचल हीन हो जाये) तो उसे निकाल देना चाहिये।
4. इस महा वेध का अभ्यास, महान सिद्धियाँ देने वाला है, जरा का अन्त करता है, सफेद बाल, शरीर का काँपना - इन का अन्त करता है। इसलिये, महान योगी जन इसका सेवन करते हैं।
5. यह तीनों (मुद्रायें) ही महान रहस्य हैं। यह जरा और मृत्यु के नाशक हैं, भूख बढाते हैं, और दैविक शक्तियां प्रदान करते हैं।
6. इन्हें आठों प्रकार से अभ्यास करना चाहिये - हर रोज। इन से पुण्य कोश बढता है और पाप कम होते हैं। मनुष्य को, अच्छे से सीख कर धीरे धीरे इन्का अभ्यास बढाना चाहिये।

Kechari Mudra

1. The Kechari Mudra is accomplished by thrusting the tongue into the gullet, by turning it over itself, and keeping the eyesight in the middle
2. To accomplish this, the tongue is lengthened by cutting the fraenum linguae, moving, and pulling it. When it can touch the space between the eyebrows, then the Kechari can be accomplished.
3. Taking a sharp, smooth and clean instrument, of the shape of a cactus leaf, the frenulum of the tongue should be cut a little (as much as a hairs thickness), at a time.
4. 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.
5. One should go on doing thus, regularly for six months. At the end of six months, the freanum of the tongue will be completely cut.
6. Turning the tongue upwards, it is fixed on three ways (esophagus, windpipe and palate). Thus it makes the Khachari Mudra, and is called the Vyoma Chakra.
7. The Yogi or Yogini who sits for a minute turning his or her tongue upwards, is saved from poisons, diseases, death, old age, etc.
8. He or she who knows the Kechari Mudra is not afflicted with disease, death, sloth, sleep, hunger, thirst, and swooning.
9. He or she who knows the Kechari Mudra, is not troubled by diseases, is not stained with karmas, and is not snared by time.
10. The Siddhas have devised this Kechari Mudra from the fact that the mind and the tongue reach akasa by its practice.
11. If the hole behind the palate be stopped with Kechari by turning the tongue upwards, then bindu cannot leave its place even if a women were embraced.
12. If the Yogi or Yogini drinks Somarasa (juice) by sitting with the tongue turned backwards and mind concentrated, there is no doubt he or she conquers death within 15 days.
13. If the Yogi or Yogini, whose body is full of Somarasa, were bitten by Takshaka (snake), its poison cannot permeate his or her body.
14. 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. (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 Sivas' head in pictures, and from which a sort of juice exudes. It is the restraining of this exudation which makes one immortal.)
15. 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. (Note: Fortunate are the parents and blessed is the country and the family where a Yogi or Yogini is born. Anything given to such a Yogi or Yogini, becomes immortal. One, who discriminates between Purusa and Prakriti, purges the sins of a million incarnations, by seeing, speaking, and touching such men (i.e. Yogi or Yogini). A Yogi or Yogini far exceeds a thousand householders, a hundred vanapraasthas, and a thousand Brahmacharis. Who can know the reality of the Raja Yoga? That country is very sacred where resides a man or woman who knows it. By seeing and honoring him or her, generations of ignorant men get moksa, what to speak of those who are actually engaged in it. He or she knows internal and external yoga, deserves adoration from you and me, what if he or she is adored by the rest of mankind! Those who engage in the great yoga, once or thrice daily, are to be known as masters of great wealth (mabeshwaras) or Lords.)
16. The word (râsana[?]) means tongue; eating it is thrusting it in the gullet which destroys great sins.
17. 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.
18. 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 honey, one can drive away disease, destroy old age, can evade an attack of arms, become immortal in eight ways and can attract fairies.
19. He or she 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 Prana by applying the tongue to the hole of the pendant in the palate, and by meditating on the great power (Kundalini), becomes free from disease and tender in body, like the stalk of a lotus, and the Yogi or Yogini lives a very long life.
20. On the top of the Meru (vertabral column), concealed in a hole, is the Somarasa (nectar of Chandra); the wise, whose intellect is not over-powered by Raja and Tamas gunas, but in whom Satwa guna is predominant, say there is the (universal spirit) atma in it. It is the source of the down-going Ida, Pingala and Susumna Nadis, 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 Mudra) is a very good instrument for this purpose. There is no other means of achieving this end.
21. This hole is the generator of knowledge and is the source of the five streams (Ida, Pingala, &c.). In that colorless vacuum, Khechari Mudra should be established.
22. There is only one seed germinating the whole universe from it; and there is only one Mudra, called Khachari. There is only one deva (god) without any one's support, and there is one condition called Manonmani.

The Uddiyana Bandha

1. Uddiyana is so called by the Yogis and Yoginis, because by its practice the Prana (vayu), flies (flows) in the Susumna.
2. Uddiyana is so called, because the great bird, Prana, tied to it, flies without being fatigued. It is explained below.
3. The belly above the navel is pressed backwards towards the spine. This Uddiyana Bandha is like a lion for the elephant of death.
4. Uddiyana is always very easy, when learnt from a guru. The practiser of this, if old, becomes young again.
5. The portions above and below the navel, should be drawn backwards towards the spine. By practicing this for six months one can undoubtedly conquer death.
6. Of all the Bandhas, Uddiyana is the best; for by binding it firmly liberation comes spontaneously.

The Mula Bandha

1. Pressing Yoni (perineum) with the heel, contract up the anus. By drawing the Apana thus, Mula Bandha is made.
2. The Apana, naturally inclining downward, is made to go up by force. This Mula Bandha is spoken of by Yogis and Yoginis as done by contracting the anus.
3. Pressing the heel well against the anus, draw up the air by force, again and again till it (air) goes up.
4. Prana, Apana, Nada and Bindu uniting into one in this way, give success in Yoga, undoubtedly.
5. By the purification of Prana, and Apana, urine and excrements decrease. Even an old man or woman becomes young by constantly practicing Mula Bandha.
6. Going up the Apana enters the zone of fire, i.e., the stomach. The flame of fire struck by the air is thereby lengthened. (Note. In the center 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.)
7. These, fire and Apana, go to the naturally hot Prana, which, becoming inflamed thereby, causes burning sensation in the body.
8. The Kundalini, 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.
9. It enters the Brahma Nadi, just like a serpent enters its hole. Therefore, the Yogi or Yogini should always practice this Mula Bandha.

The Jalandhara Bandha

1. Contract the throat and press the chin firmly against the chest. This is called Jalandhara Bandha, which destroys old age and death.
2. It stops the opening (hole) of the group of Nadis, through which the juice from the sky (from the Soma or Chandra in the brain) falls down. It is, therefore, called the Jalandhara Bandha -- the destroyer of a host of diseases of the throat.
3. In Jalandhara Bandha, the indications of a perfect contraction of throat are, that the nectar does not fall into the fire (the Surya situated in the navel), and the air is not disturbed.
4. The two Nadis should be stopped firmly by contracting the throat. This is called the middle circuit or center (Madhya Chakra), and it stops the 16 adharas (i.e., vital parts). (Note: The sixteen vital parts mentioned by renowned Yogis and Yoginis are the (1) thumbs, (2) ankles, (3) knees, (5) the prepuce, (6) organs of generation, (7) 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 Brahmarandra.)
5. By drawing up the mulasthana (anus), Uddiyana Bandha should be performed. The flow of the air should be directed to the Susumna, by closing the Ida and the Pingala.
6. The Prana becomes calm and latent by this means, and thus there is no death, old age, disease, etc.
7. These three Bandhas are the best of all and have been practiced by the masters. Of all the means of success in Hatha Yoga, they are known to the Yogis and Yoginis as the chief ones.
8. The whole of the nectar, possessing divine qualities, which exudes from the Soma (Chandra) is devoured by the Surya; and, owing to this, the body becomes old.
9. To remedy this, the opening of the Surya is avoided by excellent means. It is to be learnt best by instructions from a guru; but not by even a million discussions.

The Viparita Karani

1. Above the navel and below the palate respectively, are the Surya and the Chandra. The exercise, called the Viparita Karani, is learnt from the guru's instructions.
2. This exercise increases the appetite; and, therefore, one who practices it, should obtain a good supply of food. If the food be scanty, it will burn him or her at once.
3. 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.
4. After six months, the wrinkles and grey hair are not seen. He or she who practices it daily, even for two hours, conquers death.

The Vajroli

1. Even if one who lives a wayward life, without observing any rules of Yoga, but performs Vajroli, deserves success and is a Yogi or Yogini.
2. 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.
3. By practicing to draw in the bindu, discharged during cohabitation, whether one be a man or a woman, one obtains success in the practice of Vajroli.
4. By means of a pipe, one should blow air slowly into the passage in the male organ. [Urethra.]
5. By practice, the discharged bindu is drawn out. One can draw back and preserve one's own discharged bindu.
6. The Yogi or Yogini who can protect his or her bindu thus, overcomes death; because death comes by discharging bindu, and life is prolonged by its preservation.
7. By preserving bindu, the body of the Yogi or Yogini emits a pleasing smell. There is no fear of death, so long as the bindu is well-established in the body.
8. The bindu of men is under control of the mind, and life is dependant on the bindu. Hence, mind and bindu should be protected by all means. ===The Sahajoli===
9. Sahajoli and Amaroli are only the different kinds of Vajroli. Ashes from burnt up cow dung should be mixed with water.
10. Being free from the exercise of Vajroli, man and woman should both rub it on their bodies.
11. This is called Sahajoli, and should be relied on by Yogis and Yoginis. It does good and gives moksa.
12. This Yoga is achieved by courageous wise men, who are free from sloth, and cannot be accomplished by the slothful.

The Amaroli

1. In the doctrine of the sect of the Kapalikas, the Amaroli 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.
2. He or she who drinks Amari, snuff it daily, and practices Vajroli, is called practicing Amaroli.
3. The bindu discharged in the practice of Vajroli should be mixed with ashes, and the rubbing it on the best parts of the body gives divine sight.

The Sakti chalana

1. Kutilanga (crooked-bodied), Kundalini, Bhujangi (a she-serpent) Sakti, Ishwari, Kuundali, Arunddhati, -- all these words are synonymous.
2. As a door is opened with a key, so the Yogi or Yogini opens the door of mukti by opening Kundalini by means of Hatha Yoga.
3. The Parameswari (Kundalini) sleeps, covering the hole of the passage by which one can go to the seat of Brahma which is free from pains.
4. Kundali Sakti sleeps on the bulb, for the purpose of giving moksa to Yogis and Yoginis and bondage to the ignorant. He or she who knows it, knows Yoga.
5. Kundali is of a bent shape, and has been described to be like a serpent. He or she who has moved that Sakti is no doubt Mukta (released from bondage).
6. Youngster Tapaswini (a she-ascetic), laying between the Ganges and the Yamuni, (Ida and Pingala) should be caught hold of by force, to get the highest position.
7. Ida is called the goddess Ganges, Pingala goddess Yamuna. In the middle of the Ida and the Pingala is the infant widow, Kundali.
8. This sleeping she-serpent should be awakened by catching hold of her tail. By the force of Hatha, the Sakti leaves her sleep, and starts upwards.
9. This she-serpent is situated in Muladhar. She should be caught and moved daily, morning and evening, for 1/2 a prahar (1 1/2 hours), by filling with air through Pingala by the Paridhana method.
10. 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.
11. Keeping the feet in Vajra-âsana (Padma-âsana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed.
12. The Yogi or Yogini, sitting with Vajra-âsana and having moved Kundali, should perform Bhastrika to awaken the Kundali soon.
13. Bhanu (Surya, near the navel) should be contracted (by contracting the navel) which will move the Kundali. There is no fear for him or her who does so, even if he or she has entered the mouth of death.
14. By moving this, for two muhurtas, it is drawn up a little by entering the Susumna (spinal column).
15. By this Kundalini leaves the entrance of the Susumna at once, and the Prana enters it of itself.
16. Therefore, this comfortably sleeping Arundhati should always be moved; for by so doing the Yogi or Yogini gets rid of diseases.
17. The Yogi or Yogini, who has been able to move the Sakti deserves success. It is useless to say more, suffice it to say that he or she or she conquers death playfully.
18. The Yogi or Yogini observing Brahmacharya (continence) and always eating sparingly, gets success within 40 days by practice with Kundali.
19. After moving the Kundali, plenty of Bhastra should be performed. By such practice, he or she has no fear from the god of death.
20. There is no other way, but the practice of the Kundali, for washing away the impurities of 72,000 Nadis.
21. This middle Nadi becomes straight by steady practice of postures; Pranayama and Mudras of Yogis and Yoginis.
22. Those whose sleep has decreased by practice and mind has become calm by samadhi, get beneficial accomplishments by Sambhavi and other Mudras.
23. Without Raja Yoga, this earth, the night, and the Mudras, be they howsoever wonderful, do not appear beautiful. (Note: Raja Yoga=âsana. Earth=steadiness, calmness. Night=Kumbhaka; cessations of the activity of the Prana, just as King's officials cease moving at night. Hence night means absence of motion, i.e., Kumbhaka.)
24. All the practices relating to air should be performed with concentrated mind. A wise man or woman should not allow his or her mind to wander away.
25. These are the Mudras, as explained by Adinatha (Siva). Every one of them is the giver of great accomplishments to the practiser.
26. He or she is really the guru and not to be considered as Isvara in human form who teaches the Mudras as handed down from guru to guru.
27. Engaging in practice, by putting faith in his or her words, one gets the Siddhis of Anima, etc., as also evades death. End of chapter III, on the Exposition of the Mudras.

संबंधित कड़ियाँ

1. हठ योग प्रदीपिका
   1. हठ योग प्रदीपिका प्रथमोपदेशः
   2. हठ योग प्रदीपिका द्वितीयोपदेशः
   3. हठ योग प्रदीपिका तृतियोपदेशः
   4. हठ योग प्रदीपिका चतुर्थोपदेशः