Vajroli, as a technique of holding the semen during sexual intercourse, is known to us through 25 sources, among them the Dattatreya Yoga Shastra1, the Hatha Yoga Pradipika, the Shiva Samhita, and the Amanaska2.
Although the first references are found as early as the Brihadaranyaka Upanishad, the name itself is found only in the Dattatreya Yoga Shastra (ca. 13th century).
The text of Vajroli Yoga gives a more detailed explanation of the performance of the technique. Mentioned as purposes are:
∎ increasing male sexual energy (line 1.21),
∎ the ability to control menstruation (line 1.26),
∎ and, in fact, the ability to control the release of semen – and hence procreation.
The distinction between vajroli, amaroli, and sahajoli is also described (line 2.20).
The text borrows from the Tantric tradition, namely the ritual of placing deities in the body (anga-nyasa) and the practice of bija-mantras. But we cannot fully consider it tantric, since the main goal here is to bring bodily manifestations under control, which is the main goal of hatha yoga. Whereas in tantric texts it is about intensifying experiences.
For those who wish to familiarize themselves with the original source, we note that the manuscript contains a number of misprints, grammatical forms and words uncharacteristic for Sanskrit. Also, there is no known commentary to this text.
The division of the text into parts was added by the translator for easier orientation in the text. In the manuscript itself the lines are numbered only up to number 27. There is no further division.
We would like to express our special gratitude to Ihor Oleksandrovych Tonoyan-Belyaev for his critical comments on the translation!
Olha Nelina
1 It should be noted that the term “hatha-yoga” is also introduced for the first time in the mentioned work. The whole 3rd section of the text is devoted to it. It is in this section that the practice of vajroli is described.
2 The link contains quotes from all 25 Sanskrit texts.
atha yoga-śāstra-prāraṃbhaḥ ॥śrīḥ॥
śrī-gaṇeśāya namaḥ ॥
śrī-kṛṣṇāya gurave namaḥ ॥
So, the beginning of a treatise on yoga.
Salutations to Shri Ganesha!
Salutations to the teacher Sri Krishna!
svecchayā vartamāno ’pi yogoktair niyamair vinā ।
vajrolīm yo vijānāti sa yogī siddhi-bhājanaṃ ॥1॥
[A practitioner] who lives willfully, even without following the precepts of yoga, having comprehended vajroli, [will become] a yogi, a possessor of siddhas.
tatra vastu-dvayaṃ vakṣye durlabhaṃ yasya kasya cit ।
kṣīraṃ caikaṃ dvitīyaṃ tu nārī ca vaśa-vartinī ॥2॥
Next, I will talk about two things that are difficult for anyone to achieve. The first is milk3, and the second is an obedient woman4.
3 Apparently, it refers to a man’s seed.
4 Literally, subject to the will.
mehanena śanaiḥ samyag ūrdhvākuñcanam abhyaset ।
puruṣo vāpi nārī vā vajrolī-siddhim āpnuyāt ॥3॥
One should gradually exercise properly the upward pulling up of the penis5. A man or a woman can attain siddhis through vajroli6.
5 Apparently, it is about tightening the muscles of the root of the penis.
6 Another reading: will attain siddhas in vajroli.
cittāyattaṃ nṛṇāṃ śukraṃ śukrāyattaṃ tu jīvitam ।
tasmāc chukraṃ manaś caiva rakṣaṇīyaṃ prayatnataḥ ॥4॥
In men the seed depends on the mind7 and life depends on the seed. Therefore the seed and the mind8 should be guarded vigorously.8
7 In the original, chitta.
8 In the original, manas.
svayaṃ digambaro bhūtvā uttānāyās tathoparī ।
aṅga-nyāsaṃ tataḥ kṛtvā mantra-tantra-vidhānataḥ ॥5॥
Having completely undressed and [prostrated] over the stretched [woman], then having performed anga-nyasa9 as prescribed in the tantras and mantras, [viz.]
9 The ritual of “placing” deities in the body.
pādoru-śroni-nābhīṣu stanayoś ca lalāṭake ।
śīrṣe nyāsaṃ vidhāyātha mūla-mantreṇa tattva-vit ॥6॥
He who has known the essence [let him perform] nyasa in the feet, thighs, the buttocks, navel, breasts on the forehead and in the head together with the root mantra as prescribed.
māyā-mūlaṃ samuc-cārya reto muñceti yugmakaṃ ।
hrīṃ muñca muñca ॥6॥
vāg-bhavaṃ kāma-bījaṃ ca samuccārya manuṃ 10 japet ॥
aiṃ klīṃ svāhā ॥
tataḥ śaktiṃ nijāṃ kṛtvā kuñcaṃ dhṛtvā manuṃ11 paṭhet ॥7॥
Having uttered the root mantra of [the goddess] Maya,12 they both [say] “Emit the seed! CHRIM emit, emit.”
Having uttered the bija mantra of vagbhava13 together with the bija of Kama, one should repeat “AIM KLIM svaha”.
Then, having made the energy one’s own by contracting [the muscles], one should repeat the sacred text14.
10 In the manuscript the word is indecipherable. In the present work it is left manuṃ according to J. Mallinson’s version. 11 Similar to footnote #812 Bhuvaneshwari.13 Bija mantra of Sarasvati.14 The mantra “AIM KLIM svaha”.
liṅge yonau tathā yaś ca prāṇāyāmān samabhyaset ।
śītalī-kumbhakaṃ15 kuryāt vāma-dakṣiṇa-yogataḥ ॥8॥
One who thus exercises himself in controlling pran16 in the male penis and in the vagina, let him perform shitali and kumbhaka according to the paths, right and left, properly.
15 It is difficult to translate this term without a commentary. 16 Probably the term “prana” in this case is used in the sense of energy.
saṃkete nakhaṃ pītvā17 nārī mandaṃ ca niḥśvaset ।
ayonau dṛḍham āliṅgya yonau liṅgaṃ na cārpayet ॥9॥
...Let the woman exhale slowly with her arms around the man’s penis [if it is] not in the vagina, but if the penis [is] inside the vagina, it should not be pushed out.
17 В данном месте текста содержится ошибка и в манускрипте часть букв перечеркнута. К тому же пропущен слог, да и ноготь (nakha) выпить невозможно. Поэтому перевод фрагмента опущен до времен нахождения более разборчивых манускриптов.
yadi skhaled bahir vīryaṃ tadā svedena mardayet ।
yadi bindur na skhalati punar āliṅgya kāminīm ॥11॥
yonau liṅgaṃ cārpayed vā yathā binduḥ pated bahiḥ ।
patite ca punaḥ sveda-jalena parimardayet ॥12॥
If the seed comes out, then one should rub the sweat. If not a drop of [semen] comes out, again embracing the desired one, let him stimulate his penis in the vagina until a drop of [semen] comes out. And when [a drop of semen] falls out, the water from the sweat should be rubbed on.
sarvāṅgāni tataḥ paścāt tu liṅga-vīryeṇa yatnataḥ ।
evaṃ dina-trayaṃ kṛtvā tri-vāraṃ pratyahaṃ tataḥ ॥13॥
Then, after that [one should wipe] diligently the whole body with the seed from the penis. Thus having done three days, [let him practise] three times every day.
iti śrānti ॥
tri-vāraṃ pratyahaṃ kuryān nyāsam ekaṃ prayatnataḥ ।
jāta-śramaṃ tataḥ snātuṃ viparītāṃ nijopari ॥14॥
kṛtvā kucau tu saṃpīḍya śītalī kārayet tataḥ ।
śara-nālena phūt-kāraṃ vā yo saṃcāra-kāraṇāt ॥15॥
After this, fatigue may set in.
One should diligently perform one nyasa three times, day after day. At the onset of fatigue, in order to wash [a woman], having positioned herself in the horsewoman’s posture on top of herself, with her nipples compressed, one should offer [her] to perform shitali, with a hissing sound, [which arises] from the movement [of air through the tongue] made with a tube.
kuryāc chanaiḥ śanair yogī yāvac chaktiḥ prajāyate ।
tato maithuna-kāle tu patad binduṃ samunnayet ॥16॥
Let the yogi gradually perform [the practice] until energy arises. Then during sex the falling seed should be lifted up.
vajra-bandhaṃ samāpīḍya kuṃbhayitvā tu mārutam ।
calad binduṃ samākṛṣya manas tatraiva dhārayet ॥17॥
Squeezing the vajrabandha, holding the air, the moving seed pulling up, it is there let him concentrate the mind18.
18 Manas.
jātī-phalaṃ ca kṣīraṃ ca navanītaṃ tathaiva ca ।
bhakṣayed uttamaṃ vāsatāmbūlaṃ rāsa-saṃyutaṃ॥18॥
Nutmeg, milk and fresh butter, preferably mixed with betel juice, should be consumed.
vāraṃ vāraṃ tato mantraṃ japed eva raman mudā ।
brahmākṣaraṃ la-kārakāyeti śaktiḥ । bindu-nāda-samanvitaṃ ॥19॥
Then let the enjoyer recite with pleasure many times the mantra, the symbol of Brahma19 and Shakti, which has the form of the letter “la”. [Mantra] is conjugated with seed and sound.
19 Om.
bījam etat priyaṃ devyāḥ sarvaiśvarya-pradāyakaṃ ।
siddhi-daṃ durlabhaṃ loke japa tatra punaḥ punaḥ ॥20॥
This bija [mantra], beloved of the goddess, which gives all kinds of dominion, which gives siddhis, which are difficult to attain in the world. Repeat it at that moment again and again.
evam abhyāsato bindur na yonau patati kva cit ।
itthaṃ maithuna-śaktiḥ syāt durmadām api kāminīm ।
mardayed yoga-yukta-ātmā śataśas na atra saṃśayaḥ ॥21॥
He who exercises in this way will never get the seed into the vagina. Thus, through sex there will arise strength20. He who has restrained himself through yoga can caress the unrestrained desire hundreds of times, there is no doubt about it.
20 Shakti.
evaṃ bindau sthire yāte mṛtyuṃ jayati sarvathā ।
maraṇaṃ bindu-pātena jīvanaṃ bindu-dhāraṇāt ॥22॥
Thus, when the seed moves statically, [the yogi] completely conquers death. By disposing of the seed [there is] death, from holding it there is life.
evam abhyāsato nārī yadi retasam uddharet ।
dehа-sthiratvam āyāti vajroly-ābhyāsa-yogataḥ ॥23॥
From such an exercise, if the woman retains [her] seed, [he] gains stability in [his] body through the application of the vajroli exercise.
abhyāsasya kramaṃ vakṣye nārīṇāṃ ca śanaiḥ śanaiḥ ।
bahiḥ śiśna-gataṃ śukraṃ yadi skhalati kāmataḥ ॥24॥
Gradually I will tell the order of exercises for women. If at will, the semen inside the penis will come out,
ṭaṭikā-mukham21 ākuñcya maṇiṃ tatra praveśayet ।
samuddharet samākṛṣya vāyunā tena vartmanā ॥25॥
Having squeezed the vaginal muscles22 , the head of the penis should be inserted there. By tightening the [?]23 in that windy way24 you should hold the [?]25.
21 The exact translation of the word ṭaṭika is unknown, probably an error in the text. It may refer to the muscles at the entrance to the uterus.
22 The translation is subject to revision when new information becomes available.
23 This text does not specify what is to be tightened.
24 The channel through which prana moves.
25 It is also not stated what exactly is to be retained. This line is subject to revision as more information becomes available.
tadā sṛtau rajo nāśaṃ na gacchati kadā cana ।
mūlādhāre ca nārīṇāṃ sabinduṃ nādatāṃ vrajet ॥26॥
Then on the path the menses never cease. In women the nature of sound arises in the muladhara along with the seed.
ayaṃ yogaḥ puṇya-vatāṃ siddhaḥ saṃsāriṇāṃ na hi ।
amuyā siddhim āpnoti yogād yogaḥ pravartate ॥27॥
This yoga is known among the virtuous, [but] among the worldly [people] it is not. In this way [the practitioner] attains success. The state of yoga is strengthened by connection26.
26 Probably referring to a sexual practice.
ayaṃ bhāvо nirvāte vilāsa-mandire nānā-prakāreṇa priyayā saha vilāsaṃ kurvan patad-bindum apānena huṅ-kāra-sahitena balād ūrdhvam ākṛṣya śītalīṃ kuryāt
॥1॥
This is how it is: one who performs coitus in various ways with a pleasant woman in a protected place for lovemaking, pulling the falling semen upwards with effort on the exhalation accompanied with the bija mantra HUM, let him perform shitali.
idam atra parya-vasitaṃ yogī yadā ramya-striyaṃ gacchan yogaṃ ca vāñchati akṛṣyam āṇenāpānena retaḥ samānīrayeta garbham ādadhāmīty abhidhāya liṅgam yonau vinikṣipet ॥2॥
Now it is finished here. When a yogi goes to a pleasant woman and wants to [practise] union, let him put the seed in motion without pulling it up with the exhalation. Having decided: “Let me put in the embryo”, let him put the penis into the vagina.
yadi tasyā garbhaṃ na vāñchati tadā kriṣi-prāṇena vīryam ūrdhvam ākarṣayet ॥3॥
If he does not desire an embryo from her, then by means of retracting prana27 the seed should be pulled upwards.
27 The translation is subject to clarification because the kriṣi-prāṇena form is not characteristic of Sanskrit.
te retasā reta ādadhāmīty abhidhāya yogī jita-retā bhavati
tad uktaṃ bṛhadāraṇyake ॥4॥
“I give thee seed by seed” Having said [thus], the yogi will become controlling ejaculation.
So it is said in the Brihadaranyaka.28
28 The next two lines also quote the Brihadaranyaka Upanishad: 6.4.10-11.
atha yām ichen na garbhaṃ dadhīteti tasyām ardhaṃ liṅgaṃ niṣṭhāya mukhena mukhaṃ saṁdhāya ābhiprānyāpānyād īndriyeṇa te retasā reta ādada ity aretā bhavati ॥5॥29
And if he desires a woman, [thinking]: “May she not conceive,” then, having inserted his penis halfway into her, pressing his lips against her lips, let him first inhale, then exhale, and [say]: “By force and seed I take away your seed.” In this way she finds herself without seed.
29 The version of this and the following shloka in the manuscript contains a number of differences from those in the Brihadaranyaka. In this paper the text is given according to the Brihadaranyaka Upanishad because the author of the Vajroli Yoga refers to it. For a more detailed study, we give here the original text from the manuscript:
atha yām iched garbhaṃ dadhīteti tasyām ardhaṃ liṅgaṃ niṣṭhāya mukhena mukhaṃ saṁdhāya ābhiprānāpānyād īndriyeṇa retasā retasya areta ādada ity aretā bhavati ॥5॥atha yām icched garbhaṃ dadhīteti tasyām arthaṃ niṣṭhā mukhena mukhaṃ saṁdhāyāprānyābhiprāṇyādindriyeṇa retasā reta ādadhāmi iti garbhṇyeva bhavati ॥6॥
atha yām icched garbhaṃ dadhīteti tasyām arthaṃ niṣṭhāya mukhena mukhaṃ saṁdhāya āprānyābhiprāṇyād indriyeṇa te retasā reta ādadhāmīti garbhiṇy eva bhavati ॥ śivayoge ॥6॥
If he desires a woman, [thinking]: “Let her receive the foetus,” then, putting his penis into her, pressing his lips against her lips, let him first exhale, then inhale, and [say]: “By force and seed I put seed into you.” In this way it becomes impregnated.
Thus it is said in Shiva-yoga.30
30 Shiva Yoga 286-291.
stokaṃ stokaṃ tyajen mūtram ūrdhvam ākṛṣya tat punaḥ ॥7॥
Let it release urine a little at a time, pulling that up back up.31
31 What exactly should be pulled up, we cannot say based on this text alone. Perhaps it is urine or breathing.
gurū-padeśa-mārgeṇa pratyahaṃ yaḥ samācaret ॥
bindu-siddhir bhavet tasya sarva-siddhi-pradāyinī ॥8॥
In one who performs the exercise day after day according to the method specified by the teacher, such a practitioner will develop the ability [of controlling] the seed, which bestows all siddhis.
etasya ṣaṇ-māsābhyāsena śatāṅganopabhoge ’pi na bindu-pātaḥ anyac ca purīṣa-tyāge aṅgulibhir yoni-sthānaṃ svasya prapīḍayet॥
dvitīya-hastena liṅgaṃ bandhayet ॥9॥
By means of this exercise for six months the seed will not come out even during the pleasure of a hundred women. Then, during defecation, you should press with your fingers in the place where the vagina is in women. With the other hand one should squeeze the penis.
evaṃ mūtra-rodho ’py abhyasanīyaḥ॥
evaṃ mutra-tyāga-kāle gudā-kuñcanena purīṣa-rodhaḥ śanaiḥ śanaiḥ kārya evaṃ tāvad abhyaset ॥10॥
Urinary retention should be practised in the same way. Thus, during urination, let him slowly-slowly perform the retention of defecation by contracting the muscles of the anus. The exercise should be repeated many times in this way.
yāvat svayaṃ mūtra-purīṣe kāla-bhedena bhavataḥ ॥11॥
Until [the practitioner can perform] his urination and defecation separately.
etad abhyāsato ’pi bindu-siddhir bhavati ॥12॥
From this exercise will also arise the ability to [control] the seed.
prathamo’yaṃ yogaḥ paścād vajrolī-kāmuka-yogī vāṃseyaṃ 32 vajroly eva kiṃcid viśeṣavatī amarolī ca na bhidyate ॥13॥
32 Неправильная форма. Стоит вернуться к данному фрагменту при поступлении новой информации.
Such is the first [practice] of yoga. After that, a yogi eager to master vajroli /text indecipherable/. Only vajroli is something special, and amaroli does not differ from it.
yena kena prakāreṇa bindu yatnena dhārayet ॥
daivāc ced bhavati bhage melanaṃ candra-sūryayoḥ ॥14॥
Let him by some means retain the seed, if by reason of fate the conjunction of the sun and the moon [occurs] in the vagina.
amarolī samākhyātā enāṃ nālena śoṣayet ॥15॥
Amaroli is explained: with a tube, it should be drained.
dattvā binduṃ svato yogī bandhayed yoni-mudrayā ॥16॥
Having poured out the seed from himself, let the yogi retain [it] by means of yoni-mudra.
sahajoli-samākhyātā sarva-tantreṣu gopitā ॥17॥
Sahajoli is explained: [it] is kept secret in all the tantras.
saṃjñā-bhedād bhaved bhedaḥ kārye tu tulya-gati-trayam ॥18॥
The difference is only in the name. The three are the same in the way they are performed.
tathā ca svabindor ūrdhvaṃ nayanaṃ vajrolī ॥19॥
Pulling upwards one’s seed is also vajroli.
bhage raktena saha mīlitasya bindor ūrdhvaṃ nayanaṃ amarolī svadehe saraktasya kevalasya svabindor ūrdhvaṃ nayanaṃ sahajolīti vivekaḥ ॥20॥
[When] in the vagina a woman’s secretion, mixed with the seed, is pulled upwards, [it is] amaroli. [When] in his body his own seed,33 mixed with the woman’s secretion, is pulled upwards, [it is] sahajoli. That is the distinction.
33 Probably referring to the seed that has not yet come forth.
Edition by James Mallinson
Translated from Sanskrit to Russian and Ukrainian by Olga Nelina
