Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text, titled Nādabindudvārayoginīcaryā-nāma in Sanskrit and Rtsa rlung gi sgo nas rnal ’byor gyi spyod pa in Tibetan, presents a manual on yogic conduct centered on the subtle body. The fragment indicates that the work focuses on the manipulation of channels, winds, and drops to achieve spiritual realization. It opens with a devotional invocation to the deity Nairātmyā and transitions into a first-person poetic or paradoxical discourse, where the speaker denies being a courtesan. This suggests the text employs the language of the Mahāyoga or similar tantric traditions, utilizing eroticized or transgressive imagery to dismantle conventional identity. The reader is committed to a practice that integrates physiological control with a non-dual understanding of the self, moving beyond ordinary perceptions of beauty and social role to access the internal currents of the subtle body.
Provenance
About this text
A treatise on the conduct of yoga by way of the channels and winds, the Nāḍībindudvāre yogacaryā belongs to the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Ḍombi Heruka. Preserved in the classical Tibetan period, the text appears in volume ཟི of the Tengyur, where it extends to one page. The translation opens with an invocation to the Mother Nairātmyā and employs a first-person poetic discourse in which the speaker denies being a courtesan of beautiful complexion or fine form. Through the purification of the conduct of Hevajra, the speaker seeks a master, indicating that the work enacts a spiritual practice centered on the subtle body and the integration of physiological control with tantric realization. A scholar or serious reader consults this text today to examine how it utilizes transgressive imagery and the manipulation of internal currents to dismantle conventional identity and achieve a non-dual understanding of the self.
Cite thisAnuvāda, “Yogic Deeds From the Perspective of the Channels, Winds, and Drops” (Toh 2389), machine draft, 2026.https://naxiai.com/tibetan/works/toh2389
Summary & commentary
Significance
The work is significant for its integration of subtle body physiology (channels, winds, and drops) with the practice of Yoginī-centric tantra. It illustrates the use of paradoxical identity claims common in Indo-Tibetan esoteric traditions to signal the transition from mundane to transcendental states.
Structure
Passages
Section
Description
1
Introduction
Contains the Sanskrit and Tibetan titles, an invocation to Nairātmyā, and the beginning of a first-person negation of identity.
Themes
Subtle Body Physiology (1)
Identity and Negation (1)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaYogic Deeds From the Perspective of the Channels, Winds, and Drops·
In the language of India: Nādabindudvārayoginīcaryā-nāma. In the language of Tibet: Rtsa rlung gi sgo nas rnal ’byor gyi spyod pa zhes bya ba (The Conduct of Yoga by Way of the Channels and Winds). Homage to the Mother Nairātmyā!
I am not a courtesan of beautiful complexion;
Nor am I a courtesan of fine form.
Through the purification of the conduct of Hevajra,
He shall become my master.
I am ruined at the boundary;
The Bhāndapa has destroyed me at the boundary.
What shall I do with that?
Looking in the four directions, there is no liberation.
Looking at everything, it is the expanse of space.
I am ruined at the boundary;
The Bhāndapa has destroyed me at the boundary.
Now I realize the reality of emptiness.
Speak, O mind! What have you realized?
In that regard, I shall go elsewhere.
I am ruined at the boundary;
The Bhāndapa has destroyed me at the boundary.
Now, in the charnel grounds and hermitages,
There I shall dwell.
In the places for purifying the mountains,
I dwell having severed the stream of birth and aging.
I am ruined at the boundary;
The Bhāndapa has destroyed me at the boundary.
That great learned Bhāndapa
Has brought under his control the nature
Of the dancing, manifold mind.
I am ruined at the boundary;
The Bhāndapa has destroyed me at the boundary.
The Conduct of Yoga by Way of the Channels and Winds, composed by the master Ḍombipa, is complete.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.