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Hatha Yoga Pradipika, tr. by Pancham Sinh, [1914], at sacred-texts.com
On Samâdhi.
|| ४ || छतुर्थोपदेशः
|| 4 || chaturthopadeśaḥ
नमः शिवाय गुरवे नाद-बिन्दु-कलात्मने |
निरञ्जन-पदं याति नित्यं तत्र परायणः || १ ||
namaḥ śivāya ghurave nāda-bindu-kalātmane |
nirañjana-padaṃ yāti nityaṃ tatra parāyaṇaḥ || 1 ||
Salutation to the Gurû, the dispenser of happiness to all, appearing as Nâda, Vindû and Kalâ. One who is devoted to Him, obtains the highest bliss. 1.
अथेदानीं परवक्ष्ह्यामि समाधिक्रममुत्तमम |
मॄत्युघ्नं छ सुखोपायं बरह्मानन्द-करं परम || २ ||
athedānīṃ pravakṣhyāmi samādhikramamuttamam |
mṝtyughnaṃ cha sukhopāyaṃ brahmānanda-karaṃ param || 2 ||
Now I will describe a regular method of attaining to Samâdhi, which destroys death, is the means for obtaining happiness, and gives the Brahmânanda. 2.
राज-योगः समाधिश्छ उन्मनी छ मनोन्मनी |
अमरत्वं लयस्तत्त्वं शून्याशून्यं परं पदम || ३ ||
अमनस्कं तथाद्वैतं निरालम्बं निरञ्जनम |
जीवन्मुक्तिश्छ सहजा तुर्या छेत्येक-वाछकाः || ४ ||
rāja-yoghaḥ samādhiścha unmanī cha manonmanī |
amaratvaṃ layastattvaṃ śūnyāśūnyaṃ paraṃ padam || 3 ||
amanaskaṃ tathādvaitaṃ nirālambaṃ nirañjanam |
jīvanmuktiścha sahajā turyā chetyeka-vāchakāḥ || 4 ||
Raja Yogî, Samâdhi, Unmani, Mauonmanî, Amarativa, Laya, Tatwa, Sûnya, Aśûnya, Parama Pada, Amanaska, Adwaitama, Nirãlamba, Nirañjana, Jîwana Mukti, Sahajâ, Turyâ, are all synonymous. 3-4.
सलिले सैन्धवं यद्वत्साम्यं भजति योगतः |
तथात्म-मनसोरैक्यं समाधिरभिधीयते || ५ ||
salile saindhavaṃ yadvatsāmyaṃ bhajati yoghataḥ |
tathātma-manasoraikyaṃ samādhirabhidhīyate || 5 ||
As salt being dissolved in water becomes one with it, so when Âtmâ and mind become one, it is called Samâdhi. 5.
यदा संक्ष्हीयते पराणो मानसं छ परलीयते |
तदा समरसत्वं छ समाधिरभिधीयते || ६ ||
yadā saṃkṣhīyate prāṇo mānasaṃ cha pralīyate |
tadā samarasatvaṃ cha samādhirabhidhīyate || 6 ||
When the Prâṇa becomes lean (vigourless) and the mind becomes absorbed, then their becoming equal is called Samâdhi. 6.
तत-समं छ दवयोरैक्यं जीवात्म-परमात्मनोः |
परनष्ह्ट-सर्व-सङ्कल्पः समाधिः सो|अभिधीयते || ७ ||
tat-samaṃ cha dvayoraikyaṃ jīvātma-paramātmanoḥ |
pranaṣhṭa-sarva-sangkalpaḥ samādhiḥ so|abhidhīyate || 7 ||
This equality and oneness of the self and the ultra self, when all Saṃkalpas cease to exist, is called Samâdhi. 7.
राज-योगस्य माहात्म्यं को वा जानाति तत्त्वतः |
जञानं मुक्तिः सथितिः सिद्धिर्गुरु-वाक्येन लभ्यते || ८ ||
rāja-yoghasya māhātmyaṃ ko vā jānāti tattvataḥ |
jñānaṃ muktiḥ sthitiḥ siddhirghuru-vākyena labhyate || 8 ||
Or, who can know the true greatness of the Raja Yoga. Knowledge, mukti, condition, and Siddhîs can be learnt by instructions from a gurû alone. 8.
दुर्लभो विष्हय-तयागो दुर्लभं तत्त्व-दर्शनम |
दुर्लभा सहजावस्था सद-गुरोः करुणां विना || ९ ||
durlabho viṣhaya-tyāgho durlabhaṃ tattva-darśanam |
durlabhā sahajāvasthā sad-ghuroḥ karuṇāṃ vinā || 9 ||
Indifference to worldly enjoyments is very difficult to obtain, and equally difficult is the knowledge of the Realities to obtain. It is very difficult to get the condition of Samâdhi, without the favour of a true guru. 9.
विविधैरासनैः कुभैर्विछित्रैः करणैरपि |
परबुद्धायां महा-शक्तौ पराणः शून्ये परलीयते || १० ||
vividhairāsanaiḥ kubhairvichitraiḥ karaṇairapi |
prabuddhāyāṃ mahā-śaktau prāṇaḥ śūnye pralīyate || 10 ||
By means of various postures and different Kumbhakas, when the great power (Kuṇḍalî) awakens, then the Prâṇa becomes absorbed in Sûnya (Samâdhi). 10.
उत्पन्न-शक्ति-बोधस्य तयक्त-निःशेष्ह-कर्मणः |
योगिनः सहजावस्था सवयमेव परजायते || ११ ||
utpanna-śakti-bodhasya tyakta-niḥśeṣha-karmaṇaḥ |
yoghinaḥ sahajāvasthā svayameva prajāyate || 11 ||
The Yogî whose śakti has awakened, and who has renounced all actions, attains to the condition of Samâdhi, without any effort. 11.
सुष्हुम्णा-वाहिनि पराणे शून्ये विशति मानसे |
तदा सर्वाणि कर्माणि निर्मूलयति योगवित || १२ ||
suṣhumṇā-vāhini prāṇe śūnye viśati mānase |
tadā sarvāṇi karmāṇi nirmūlayati yoghavit || 12 ||
When the Prâṇa flows in the Suṣumnâ, and the mind has entered śûnya, then the Yogî is free from the effects of Karmas. 12.
अमराय नमस्तुभ्यं सो|अपि कालस्त्वया जितः |
पतितं वदने यस्य जगदेतछ्छराछरम || १३ ||
amarāya namastubhyaṃ so|api kālastvayā jitaḥ |
patitaṃ vadane yasya jaghadetachcharācharam || 13 ||
O Immortal one (that is, the yogi who has attained to the condition of Samâdhi), I salute thee! Even death itself, into whose mouth the whole of this movable and immovable world has fallen, has been conquered by thee. 13.
छित्ते समत्वमापन्ने वायौ वरजति मध्यमे |
तदामरोली वज्रोली सहजोली परजायते || १४ ||
chitte samatvamāpanne vāyau vrajati madhyame |
tadāmarolī vajrolī sahajolī prajāyate || 14 ||
Amarolî, Vajrolî and Sahajolî are accomplished when the mind becomes calm and Prâṇa has entered the middle channel. 14.
जञानं कुतो मनसि सम्भवतीह तावत
पराणो|अपि जीवति मनो मरियते न यावत |
पराणो मनो दवयमिदं विलयं नयेद्यो
मोक्ष्हं स गछ्छति नरो न कथंछिदन्यः || १५ ||
jñānaṃ kuto manasi sambhavatīha tāvat
prāṇo|api jīvati mano mriyate na yāvat |
prāṇo mano dvayamidaṃ vilayaṃ nayedyo
mokṣhaṃ sa ghachchati naro na kathaṃchidanyaḥ || 15 ||
How can it he possible to get knowledge, so long as the Prâṇa is living and the mind has not died? No one else can get mokṣa, except one who can make one's Prâṇa and mind latent. 15.
जञात्वा सुष्हुम्णासद-भेदं कॄत्वा वायुं छ मध्यगम |
सथित्वा सदैव सुस्थाने बरह्म-रन्ध्रे निरोधयेत || १६ ||
jñātvā suṣhumṇāsad-bhedaṃ kṝtvā vāyuṃ cha madhyagham |
sthitvā sadaiva susthāne brahma-randhre nirodhayet || 16 ||
Always living in a good locality and having known the secret of the Suṣumnâ, which has a middle course, and making the Vâyu move in it., (the Yogî) should restrain the Vâyu in the Brahma randhra. 16.
सूर्य-छन्द्रमसौ धत्तः कालं रात्रिन्दिवात्मकम |
भोक्त्री सुष्हुम्ना कालस्य गुह्यमेतदुदाहॄतम || १७ ||
sūrya-chandramasau dhattaḥ kālaṃ rātrindivātmakam |
bhoktrī suṣhumnā kālasya ghuhyametadudāhṝtam || 17 ||
Time, in the form of night and day, is made by the sun and the moon. That, the Suṣumnâ devours this time (death) even, is a great secret. 17.
दवा-सप्तति-सहस्राणि नाडी-दवाराणि पञ्जरे |
सुष्हुम्णा शाम्भवी शक्तिः शेष्हास्त्वेव निरर्थकाः || १८ ||
dvā-saptati-sahasrāṇi nāḍī-dvārāṇi pañjare |
suṣhumṇā śāmbhavī śaktiḥ śeṣhāstveva nirarthakāḥ || 18 ||
In this body there are 72,000 openings of Nâdis; of these, the Suṣumnâ, which has the Śâmhhavî Sakti in it, is the only important one, the rest are useless. 18.
वायुः परिछितो यस्मादग्निना सह कुण्डलीम |
बोधयित्वा सुष्हुम्णायां परविशेदनिरोधतः || १९ ||
vāyuḥ parichito yasmādaghninā saha kuṇḍalīm |
bodhayitvā suṣhumṇāyāṃ praviśedanirodhataḥ || 19 ||
The Vâyu should be made to enter the Suṣumnâ without restraint by him who has practised the control of breathing and has awakened the Kuṇḍali by the (gastric) fire. `19
सुष्हुम्णा-वाहिनि पराणे सिद्ध्यत्येव मनोन्मनी |
अन्यथा तवितराभ्यासाः परयासायैव योगिनाम || २० ||
suṣhumṇā-vāhini prāṇe siddhyatyeva manonmanī |
anyathā tvitarābhyāsāḥ prayāsāyaiva yoghinām || 20 ||
The Prâṇa, flowing through the Suṣumnâ, brings about the condition of manonmaṇî; other practices are simply futile for the Yogî. 20.
पवनो बध्यते येन मनस्तेनैव बध्यते |
मनश्छ बध्यते येन पवनस्तेन बध्यते || २१ ||
pavano badhyate yena manastenaiva badhyate |
manaścha badhyate yena pavanastena badhyate || 21 ||
By whom the breathing has been controlled, by him the activities of the mind also have been controlled; and, conversely, by whom the activities of the mind have been controlled, by him the breathing also has been controlled. 21.
हेतु-दवयं तु छित्तस्य वासना छ समीरणः |
तयोर्विनष्ह्ट एकस्मिन्तौ दवावपि विनश्यतः || २२ ||
hetu-dvayaṃ tu chittasya vāsanā cha samīraṇaḥ |
tayorvinaṣhṭa ekasmintau dvāvapi vinaśyataḥ || 22 ||
There are two causes of the activities of the mind: (1) Vâsanâ (desires) and (2) the respiration (the Prâṇa). Of these, the destruction of the one is the destruction of both. 22.
मनो यत्र विलीयेत पवनस्तत्र लीयते |
पवनो लीयते यत्र मनस्तत्र विलीयते || २३ ||
mano yatra vilīyeta pavanastatra līyate |
pavano līyate yatra manastatra vilīyate || 23 ||
Breathing is lessened when the mind becomes absorbed, and the mind becomes absorbed when the Prâṇa is restrained. 23.
दुग्धाम्बुवत्संमिलितावुभौ तौ
तुल्य-करियौ मानस-मारुतौ हि |
यतो मरुत्तत्र मनः-परवॄत्तिर
यतो मनस्तत्र मरुत-परवॄत्तिः || २४ ||
dughdhāmbuvatsaṃmilitāvubhau tau
tulya-kriyau mānasa-mārutau hi |
yato maruttatra manaḥ-pravṝttir
yato manastatra marut-pravṝttiḥ || 24 ||
Both the mind and the breath are united together, like milk and water; and both of them are equal in their activities. Mind begins its activities where there is the breath, and the Parana begins its activities where there is the mind. 24.
तत्रैक-नाशादपरस्य नाश
एक-परवॄत्तेरपर-परवॄत्तिः |
अध्वस्तयोश्छेन्द्रिय-वर्ग-वॄत्तिः
परध्वस्तयोर्मोक्ष्ह-पदस्य सिद्धिः || २५ ||
tatraika-nāśādaparasya nāśa
eka-pravṝtterapara-pravṝttiḥ |
adhvastayośchendriya-vargha-vṝttiḥ
pradhvastayormokṣha-padasya siddhiḥ || 25 ||
By the suspension of the one, therefore, comes the suspension of the other, and by the operations of the one are brought about the operations of the other. When they are present, the Indriyas (the senses) remain engaged in their proper functions, and when they become latent then there is moksa. 25.
रसस्य मनसश्छैव छञ्छलत्वं सवभावतः |
रसो बद्धो मनो बद्धं किं न सिद्ध्यति भूतले || २६ ||
rasasya manasaśchaiva chañchalatvaṃ svabhāvataḥ |
raso baddho mano baddhaṃ kiṃ na siddhyati bhūtale || 26 ||
By nature, Mercury and mind are unsteady: there is nothing in the world which cannot be accomplished when these are made steady. 26.
मूर्छ्छितो हरते वयाधीन्मॄतो जीवयति सवयम |
बद्धः खेछरतां धत्ते रसो वायुश्छ पार्वति || २७ ||
mūrchchito harate vyādhīnmṝto jīvayati svayam |
baddhaḥ khecharatāṃ dhatte raso vāyuścha pārvati || 27 ||
O Pârvati! Mercury and breathing, when made steady, destroy diseases and the dead himself comes to life (by their means). By their (proper) control, moving in the air is attained. 27.
मनः सथैर्यं सथिरो वायुस्ततो बिन्दुः सथिरो भवेत |
बिन्दु-सथैर्यात्सदा सत्त्वं पिण्ड-सथैर्यं परजायते || २८ ||
manaḥ sthairyaṃ sthiro vāyustato binduḥ sthiro bhavet |
bindu-sthairyātsadā sattvaṃ piṇḍa-sthairyaṃ prajāyate || 28 ||
The breathing is calmed when the mind becomes steady and calm; and hence the preservation of bindu. The preservation of this latter makes the satwa established in the body. 28.
इन्द्रियाणां मनो नाथो मनोनाथस्तु मारुतः |
मारुतस्य लयो नाथः स लयो नादमाश्रितः || २९ ||
indriyāṇāṃ mano nātho manonāthastu mārutaḥ |
mārutasya layo nāthaḥ sa layo nādamāśritaḥ || 29 ||
Mind is the master of the senses, and the breath is the master of the mind. The breath in its turn is subordinate to the laya (absorption), and that laya depends on the nâda. 29.
सो|अयमेवास्तु मोक्ष्हाख्यो मास्तु वापि मतान्तरे |
मनः-पराण-लये कश्छिदानन्दः सम्प्रवर्तते || ३० ||
so|ayamevāstu mokṣhākhyo māstu vāpi matāntare |
manaḥ-prāṇa-laye kaśchidānandaḥ sampravartate || 30 ||
This very laya is what is called mokṣa, or, being a sectarian, you may not call it mokṣa; but when the mind becomes absorbed, a sort of ecstacy is experienced. 30.
परनष्ह्ट-शवास-निश्वासः परध्वस्त-विष्हय-गरहः |
निश्छेष्ह्टो निर्विकारश्छ लयो जयति योगिनाम || ३१ ||
pranaṣhṭa-śvāsa-niśvāsaḥ pradhvasta-viṣhaya-ghrahaḥ |
niścheṣhṭo nirvikāraścha layo jayati yoghinām || 31 ||
By the suspension of respiration and the annihilation of the enjoyments of the senses, when the mind becomes devoid of all the activities and remains changeless, then the Yogî attains to the Laya Stage. 31.
उछ्छिन्न-सर्व-सङ्कल्पो निःशेष्हाशेष्ह-छेष्ह्टितः |
सवावगम्यो लयः को|अपि जायते वाग-अगोछरः || ३२ ||
uchchinna-sarva-sangkalpo niḥśeṣhāśeṣha-cheṣhṭitaḥ |
svāvaghamyo layaḥ ko|api jāyate vāgh-aghocharaḥ || 32 ||
When all the thoughts and activities are destroyed, then the Laya Stage is produced, to describe which is beyond the power of speech, being known by self-experience alone. 32.
यत्र दॄष्ह्टिर्लयस्तत्र भूतेन्द्रिय-सनातनी |
सा शक्तिर्जीव-भूतानां दवे अलक्ष्ह्ये लयं गते || ३३ ||
yatra dṝṣhṭirlayastatra bhūtendriya-sanātanī |
sā śaktirjīva-bhūtānāṃ dve alakṣhye layaṃ ghate || 33 ||
They often speak of Laya, Laya; but what is meant by it?
लयो लय इति पराहुः कीदॄशं लय-लक्ष्हणम |
अपुनर-वासनोत्थानाल्लयो विष्हय-विस्मॄतिः || ३४ ||
layo laya iti prāhuḥ kīdṝśaṃ laya-lakṣhaṇam |
apunar-vāsanotthānāllayo viṣhaya-vismṝtiḥ || 34 ||
Laya is simply then forgetting of the objects of senses when the Vâsanâs (desires) do not rise into existence again. 33.
The Sâmbhavî Mudrâ.
वेद-शास्त्र-पुराणानि सामान्य-गणिका इव |
एकैव शाम्भवी मुद्रा गुप्ता कुल-वधूरिव || ३५ ||
veda-śāstra-purāṇāni sāmānya-ghaṇikā iva |
ekaiva śāmbhavī mudrā ghuptā kula-vadhūriva || 35 ||
The Vedas and the Śâstras are like ordinary public women. Śâmhhavî Mudrâ is the one, which is secluded like a respectable lady. 34.
अथ शाम्भवी
अन्तर्लक्ष्ह्यं बहिर्दॄष्ह्टिर्निमेष्होन्मेष्ह-वर्जिता |
एष्हा सा शाम्भवी मुद्रा वेद-शास्त्रेष्हु गोपिता || ३६ ||
atha śāmbhavī
antarlakṣhyaṃ bahirdṝṣhṭirnimeṣhonmeṣha-varjitā |
eṣhā sā śāmbhavī mudrā veda-śāstreṣhu ghopitā || 36 ||
Aiming at Brahman inwardly, while keeping the sight directed to the external objects, without blinking the eyes, is called the Sâmbhavî Mudrâ, hidden in the Vedas and the Sâstras. 35.
अन्तर्लक्ष्ह्य-विलीन-छित्त-पवनो योगी यदा वर्तते
दॄष्ह्ट्या निश्छल-तारया बहिरधः पश्यन्नपश्यन्नपि |
मुद्रेयं खलु शाम्भवी भवति सा लब्धा परसादाद्गुरोः
शून्याशून्य-विलक्ष्हणं सफुरति तत्तत्त्वं पदं शाम्भवम || ३७ ||
antarlakṣhya-vilīna-chitta-pavano yoghī yadā vartate
dṝṣhṭyā niśchala-tārayā bahiradhaḥ paśyannapaśyannapi |
mudreyaṃ khalu śāmbhavī bhavati sā labdhā prasādādghuroḥ
śūnyāśūnya-vilakṣhaṇaṃ sphurati tattattvaṃ padaṃ śāmbhavam || 37 ||
When the Yogî remains inwardly attentive to the Brahman, keeping the mind and the Prâṇa absorbed, and the sight steady, as if seeing everything while in reality seeing nothing outside, below, or above, verily then it is called the Sâmbhavî Mudrâ, which is learnt by the favour of a guru. Whatever, wonderful, Sûnya or Asûnya is perceived, is to be regarded as the manifestation of that great Śambhû (Śiva.) 36.
शरी-शाम्भव्याश्छ खेछर्या अवस्था-धाम-भेदतः |
भवेछ्छित्त-लयानन्दः शून्ये छित-सुख-रूपिणि || ३८ ||
śrī-śāmbhavyāścha khecharyā avasthā-dhāma-bhedataḥ |
bhavechchitta-layānandaḥ śūnye chit-sukha-rūpiṇi || 38 ||
The two states, the Sâmbhavî and the Khecharî, are different because of their seats (being the heart and the space between the eyebrows respectively); but both cause happiness, for the mind becomes absorbed in the Chita-sukha-Rupa-âtmana which is void. 37.
The Unmanî.
तारे जयोतिष्हि संयोज्य किंछिदुन्नमयेद्भ्रुवौ |
पूर्व-योगं मनो युनजन्नुन्मनी-कारकः कष्हणात || ३९ ||
tāre jyotiṣhi saṃyojya kiṃchidunnamayedbhruvau |
pūrva-yoghaṃ mano yuñjannunmanī-kārakaḥ kṣhaṇāt || 39 ||
Fix the gaze on the light (seen on the tip of the nose) and raise the eyebrows a little, with the mind contemplating as before (in the Śambhavî Mudrâ, that is, inwardly thinking of Brahma, but apparently looking outside.) This will create the Unmanî avasthâ at once. 38.
The Târaka.
केछिदागम-जालेन केछिन्निगम-सङ्कुलैः |
केछित्तर्केण मुह्यन्ति नैव जानन्ति तारकम || ४० ||
kechidāghama-jālena kechinnighama-sangkulaiḥ |
kechittarkeṇa muhyanti naiva jānanti tārakam || 40 ||
Some are devoted to the Vedas, some to Nigama, while others are enwrapt in Logic, but none knows the value of this mudrâ, which enables one to cross the ocean of existence 39.
अर्धोन्मीलित-लोछनः सथिर-मना नासाग्र-दत्तेक्ष्हणश
छन्द्रार्कावपि लीनतामुपनयन्निस्पन्द-भावेन यः |
जयोती-रूपमशेष्ह-बीजमखिलं देदीप्यमानं परं
तत्त्वं तत-पदमेति वस्तु परमं वाछ्यं किमत्राधिकम || ४१ ||
ardhonmīlita-lochanaḥ sthira-manā nāsāghra-dattekṣhaṇaś
chandrārkāvapi līnatāmupanayannispanda-bhāvena yaḥ |
jyotī-rūpamaśeṣha-bījamakhilaṃ dedīpyamānaṃ paraṃ
tattvaṃ tat-padameti vastu paramaṃ vāchyaṃ kimatrādhikam || 41 ||
With steady calm mind and half closed eyes, fixed on the tip of the nose, stopping the Idâ and the Pingalâ without blinking, he who
can see the light which is the all, the seed, the entire brilliant, great Tatwama, approaches Him, who is the great object. What is the use of more talk? 40.
दिवा न पूजयेल्लिङ्गं रात्रौ छैव न पूजयेत |
सर्वदा पूजयेल्लिङ्गं दिवारात्रि-निरोधतः || ४२ ||
divā na pūjayellingghaṃ rātrau chaiva na pūjayet |
sarvadā pūjayellingghaṃ divārātri-nirodhataḥ || 42 ||
One should not meditate on the Linga (i.e., Âtman) in the day (i.e., while Sûrya or Pingalâ is working) or at night (when Idâ is working), but should always contemplate after restraining both. 41.
The Khecharî.
अथ खेछरी
सव्य-दक्ष्हिण-नाडी-सथो मध्ये छरति मारुतः |
तिष्ह्ठते खेछरी मुद्रा तस्मिन्स्थाने न संशयः || ४३ ||
atha khecharī
savya-dakṣhiṇa-nāḍī-stho madhye charati mārutaḥ |
tiṣhṭhate khecharī mudrā tasminsthāne na saṃśayaḥ || 43 ||
When the air has ceased to move in the right and the left nostrils, and has begun to flow in the middle path, then the Khecharî Mudrâ, can be accomplished there. There is no doubt of this. 42.
इडा-पिङ्गलयोर्मध्ये शून्यं छैवानिलं गरसेत |
तिष्ह्ठते खेछरी मुद्रा तत्र सत्यं पुनः पुनः || ४४ ||
iḍā-pingghalayormadhye śūnyaṃ chaivānilaṃ ghraset |
tiṣhṭhate khecharī mudrā tatra satyaṃ punaḥ punaḥ || 44 ||
If the Prâṇa can he drawn into the Sûnya (Suṣumnâ), which is between the Idâ and the Pingalâ, and male motionless there, then the Khecharî Mudrâ can truly become steady there. 43.
सूर्छ्याछन्द्रमसोर्मध्ये निरालम्बान्तरे पुनः |
संस्थिता वयोम-छक्रे या सा मुद्रा नाम खेछरी || ४५ ||
sūrchyāchandramasormadhye nirālambāntare punaḥ |
saṃsthitā vyoma-chakre yā sā mudrā nāma khecharī || 45 ||
That Mudrâ is called Khecharî which is performed in the supportless space between the Sûrya and the Chandra (the Idâ and the Pingalâ) and called the Vyoma Chakra. 44.
सोमाद्यत्रोदिता धारा साक्ष्हात्सा शिव-वल्लभा |
पूरयेदतुलां दिव्यां सुष्हुम्णां पश्छिमे मुखे || ४६ ||
somādyatroditā dhārā sākṣhātsā śiva-vallabhā |
pūrayedatulāṃ divyāṃ suṣhumṇāṃ paśchime mukhe || 46 ||
The Khecharî which causes the stream to flow from the Chandra (Śoma) is beloved of Śiva. The incomparable divine Suṣumnâ should be closed by the tongue drawn back. 45.
पुरस्ताछ्छैव पूर्येत निश्छिता खेछरी भवेत |
अभ्यस्ता खेछरी मुद्राप्युन्मनी सम्प्रजायते || ४७ ||
purastāchchaiva pūryeta niśchitā khecharī bhavet |
abhyastā khecharī mudrāpyunmanī samprajāyate || 47 ||
It can be closed from the front also (by stopping the movements of the Prâṇa), and then surely it becomes the Khecharî. By practice, this Khecharî leads to Unmanî. 46.
भरुवोर्मध्ये शिव-सथानं मनस्तत्र विलीयते |
जञातव्यं तत-पदं तुर्यं तत्र कालो न विद्यते || ४८ ||
bhruvormadhye śiva-sthānaṃ manastatra vilīyate |
jñātavyaṃ tat-padaṃ turyaṃ tatra kālo na vidyate || 48 ||
The seat of Śiva is between the eyebrows, and the mind becomes absorbed there. This condition (in which the mind is thus absorbed) is known as Tûrya, and death has no access there. 47.
अभ्यसेत्खेछरीं तावद्यावत्स्याद्योग-निद्रितः |
सम्प्राप्त-योग-निद्रस्य कालो नास्ति कदाछन || ४९ ||
abhyasetkhecharīṃ tāvadyāvatsyādyogha-nidritaḥ |
samprāpta-yogha-nidrasya kālo nāsti kadāchana || 49 ||
The Khecharî should be practised till there is Yoga-nidrâ (Samâdhi). One who has induced Yoga-nidrâ, cannot fall a victim to death. 48.
निरालम्बं मनः कॄत्वा न किंछिदपि छिन्तयेत |
स-बाह्याभ्यन्तरं वयोम्नि घटवत्तिष्ह्ठति धरुवम || ५० ||
nirālambaṃ manaḥ kṝtvā na kiṃchidapi chintayet |
sa-bāhyābhyantaraṃ vyomni ghaṭavattiṣhṭhati dhruvam || 50 ||
Freeing the mind from all thoughts and thinking of nothing, one should sit firmly like a pot in the space (surrounded and filled with the ether). 49.
बाह्य-वायुर्यथा लीनस्तथा मध्यो न संशयः |
सव-सथाने सथिरतामेति पवनो मनसा सह || ५१ ||
bāhya-vāyuryathā līnastathā madhyo na saṃśayaḥ |
sva-sthāne sthiratāmeti pavano manasā saha || 51 ||
As the air, in and out of the body, remains unmoved, so the breath with mind becomes steady in its place (i.e., in Brahma randhra). 50.
एवमभ्यस्यतस्तस्य वायु-मार्गे दिवानिशम |
अभ्यासाज्जीर्यते वायुर्मनस्तत्रैव लीयते || ५२ ||
evamabhyasyatastasya vāyu-mārghe divāniśam |
abhyāsājjīryate vāyurmanastatraiva līyate || 52 ||
By thus practising, night and day, the breathing is brought under control, and, as the practice increases, the mind becomes calm and steady. 51.
अमॄतैः पलावयेद्देहमापाद-तल-मस्तकम |
सिद्ध्यत्येव महा-कायो महा-बल-पराक्रमः || ५३ ||
amṝtaiḥ plāvayeddehamāpāda-tala-mastakam |
siddhyatyeva mahā-kāyo mahā-bala-parākramaḥ || 53 ||
By rubbing the body over with Amrita (exuding from the moon), from head to foot, one gets Mahâkâyâ, i.e., great strength and energy. 52.
End of the Khecharî.
शक्ति-मध्ये मनः कॄत्वा शक्तिं मानस-मध्यगाम |
मनसा मन आलोक्य धारयेत्परमं पदम || ५४ ||
śakti-madhye manaḥ kṝtvā śaktiṃ mānasa-madhyaghām |
manasā mana ālokya dhārayetparamaṃ padam || 54 ||
Placing the mind into the Kuṇḍalini, and getting the latter into the mind, by looking upon the Buddhi (intellect) with mind (reflexively), the Param Pada (Brahma) should be obtained. 53.
ख-मध्ये कुरु छात्मानमात्म-मध्ये छ खं कुरु |
सर्वं छ ख-मयं कॄत्वा न किंछिदपि छिन्तयेत || ५५ ||
kha-madhye kuru chātmānamātma-madhye cha khaṃ kuru |
sarvaṃ cha kha-mayaṃ kṝtvā na kiṃchidapi chintayet || 55 ||
Keep the âtmâ inside the Kha (Brahma) and place Brahma inside your âtmâ. Having made everything pervaded with Kha (Brahma), think of nothing else. 54.
अन्तः शून्यो बहिः शून्यः शून्यः कुम्भ इवाम्बरे |
अन्तः पूर्णो बहिः पूर्णः पूर्णः कुम्भ इवार्णवे || ५६ ||
antaḥ śūnyo bahiḥ śūnyaḥ śūnyaḥ kumbha ivāmbare |
antaḥ pūrṇo bahiḥ pūrṇaḥ pūrṇaḥ kumbha ivārṇave || 56 ||
One should become void in and void out, and voice like a pot in the space. Full in and full outside, like a jar in the ocean. 55.
बाह्य-छिन्ता न कर्तव्या तथैवान्तर-छिन्तनम |
सर्व-छिन्तां परित्यज्य न किंछिदपि छिन्तयेत || ५७ ||
bāhya-chintā na kartavyā tathaivāntara-chintanam |
sarva-chintāṃ parityajya na kiṃchidapi chintayet || 57 ||
He should be neither of his inside nor of outside world; and, leaving all thoughts, he should think of nothing. 56.
सङ्कल्प-मात्र-कलनैव जगत्समग्रं
सङ्कल्प-मात्र-कलनैव मनो-विलासः |
सङ्कल्प-मात्र-मतिमुत्सॄज निर्विकल्पम
आश्रित्य निश्छयमवाप्नुहि राम शान्तिम || ५८ ||
sangkalpa-mātra-kalanaiva jaghatsamaghraṃ
sangkalpa-mātra-kalanaiva mano-vilāsaḥ |
sangkalpa-mātra-matimutsṝja nirvikalpam
āśritya niśchayamavāpnuhi rāma śāntim || 58 ||
The whole of this world and all the schemes of the mind are but the creations of thought. Discarding these thoughts and taking leave of all conjectures, O Râma! obtain peace. 57.
कर्पूरमनले यद्वत्सैन्धवं सलिले यथा |
तथा सन्धीयमानं छ मनस्तत्त्वे विलीयते || ५९ ||
karpūramanale yadvatsaindhavaṃ salile yathā |
tathā sandhīyamānaṃ cha manastattve vilīyate || 59 ||
As camphor disappears in fire, and rock salt in water, so the mind united with the âtmâ loses its identity. 58.
जञेयं सर्वं परतीतं छ जञानं छ मन उछ्यते |
जञानं जञेयं समं नष्ह्टं नान्यः पन्था दवितीयकः || ६० ||
jñeyaṃ sarvaṃ pratītaṃ cha jñānaṃ cha mana uchyate |
jñānaṃ jñeyaṃ samaṃ naṣhṭaṃ nānyaḥ panthā dvitīyakaḥ || 60 ||
When the knowable, and the knowledge, are both destroyed equally, then there is no second way (i.e., Duality is destroyed). 59.
मनो-दॄश्यमिदं सर्वं यत्किंछित्स-छराछरम |
मनसो हयुन्मनी-भावाद्द्वैतं नैवोलभ्यते || ६१ ||
mano-dṝśyamidaṃ sarvaṃ yatkiṃchitsa-charācharam |
manaso hyunmanī-bhāvāddvaitaṃ naivolabhyate || 61 ||
All this movable and immovable world is mind. When the mind has attained to the unmanî avasthâ, there is no dwaita (from the absence of the working of the mind.) 60
जञेय-वस्तु-परित्यागाद्विलयं याति मानसम |
मनसो विलये जाते कैवल्यमवशिष्ह्यते || ६२ ||
jñeya-vastu-parityāghādvilayaṃ yāti mānasam |
manaso vilaye jāte kaivalyamavaśiṣhyate || 62 ||
Mind disappears by removing the knowable, and, on its disappearance, âtmâ only remains behind. 61.
एवं नाना-विधोपायाः सम्यक्स्वानुभवान्विताः |
समाधि-मार्गाः कथिताः पूर्वाछार्यैर्महात्मभिः || ६३ ||
evaṃ nānā-vidhopāyāḥ samyaksvānubhavānvitāḥ |
samādhi-mārghāḥ kathitāḥ pūrvāchāryairmahātmabhiḥ || 63 ||
The high-souled Âchâryas (Teachers) of yore gained experience in the various methods of Samâdhi themselves, and then they preached them to others. 62.
सुष्हुम्णायै कुण्डलिन्यै सुधायै छन्द्र-जन्मने |
मनोन्मन्यै नमस्तुभ्यं महा-शक्त्यै छिद-आत्मने || ६४ ||
suṣhumṇāyai kuṇḍalinyai sudhāyai chandra-janmane |
manonmanyai namastubhyaṃ mahā-śaktyai chid-ātmane || 64 ||
Salutations to Thee, O Suṣumnâ, to Thee O Kuṇḍalinî, to Thee O Sudhâ, born of Chandra, to Thee O Manomnanî! to Thee O great power, energy and the intelligent spirit. 63.
अशक्य-तत्त्व-बोधानां मूढानामपि संमतम |
परोक्तं गोरक्ष्ह-नाथेन नादोपासनमुछ्यते || ६५ ||
aśakya-tattva-bodhānāṃ mūḍhānāmapi saṃmatam |
proktaṃ ghorakṣha-nāthena nādopāsanamuchyate || 65 ||
I will describe now the practice of anâhata nâda, as propounded by Gorakṣa Nâtha, for the benefit of those who are unable to understand the principles of knowledge—a method, which is liked by the ignorant also. 64.
शरी-आदिनाथेन स-पाद-कोटि-
लय-परकाराः कथिता जयन्ति |
नादानुसन्धानकमेकमेव
मन्यामहे मुख्यतमं लयानाम || ६६ ||
śrī-ādināthena sa-pāda-koṭi-
laya-prakārāḥ kathitā jayanti |
nādānusandhānakamekameva
manyāmahe mukhyatamaṃ layānām || 66 ||
Âdinâtha propounded 1¼ crore methods of trance, and they are all extant. Of these, the hearing of the anâhata nâda is the Only one, the chief, in my opinion. 65.
मुक्तासने सथितो योगी मुद्रां सन्धाय शाम्भवीम |
शॄणुयाद्दक्ष्हिणे कर्णे नादमन्तास्थमेकधीः || ६७ ||
muktāsane sthito yoghī mudrāṃ sandhāya śāmbhavīm |
śṝṇuyāddakṣhiṇe karṇe nādamantāsthamekadhīḥ || 67 ||
Sitting with Mukta Âsana and with the Sâmbhavî Madill, the Yogî should hear the sound inside his right ear, with collected mind. 66.
शरवण-पुट-नयन-युगल
घराण-मुखानां निरोधनं कार्यम |
शुद्ध-सुष्हुम्णा-सरणौ
सफुटममलः शरूयते नादः || ६८ ||
śravaṇa-puṭa-nayana-yughala
ghrāṇa-mukhānāṃ nirodhanaṃ kāryam |
śuddha-suṣhumṇā-saraṇau
sphuṭamamalaḥ śrūyate nādaḥ || 68 ||
The ears, the eyes, the nose, and the mouth should be closed and then the clear sound is heard in the passage of the Suṣumnâ which has been cleansed of all its impurities. 67.
आरम्भश्छ घटश्छैव तथा परिछयो|अपि छ |
निष्ह्पत्तिः सर्व-योगेष्हु सयादवस्था-छतुष्ह्टयम || ६९ ||
ārambhaścha ghaṭaśchaiva tathā parichayo|api cha |
niṣhpattiḥ sarva-yogheṣhu syādavasthā-chatuṣhṭayam || 69 ||
In all the Yogas, there are four states: (1) ârambha or the preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known), (4) niṣpatti (consumate.) 68.
Ârambha Avasthâ.
अथ आरम्भावस्था
बरह्म-गरन्थेर्भवेद्भेदो हयानन्दः शून्य-सम्भवः |
विछित्रः कवणको देहे|अनाहतः शरूयते धवनिः || ७० ||
atha ārambhāvasthā
brahma-ghrantherbhavedbhedo hyānandaḥ śūnya-sambhavaḥ |
vichitraḥ kvaṇako dehe|anāhataḥ śrūyate dhvaniḥ || 70 ||
When the Brahma granthi (in the heart) is pierced through by Prâṇâyâma, then a sort of happiness is experienced in the vacuum of the heart, and the anâhat sounds, like various tinkling sounds of ornaments, are heard in the body. 69.
दिव्य-देहश्छ तेजस्वी दिव्य-गन्धस्त्वरोगवान |
सम्पूर्ण-हॄदयः शून्य आरम्भे योगवान्भवेत || ७१ ||
divya-dehaścha tejasvī divya-ghandhastvaroghavān |
sampūrṇa-hṝdayaḥ śūnya ārambhe yoghavānbhavet || 71 ||
In the ârambha, a Yogî's body becomes divine, glowing, healthy, and emits a divine swell. The whole of his heart becomes void. 70.
The Ghata Avasthâ.
अथ घटावस्था
दवितीयायां घटीकॄत्य वायुर्भवति मध्यगः |
दॄढासनो भवेद्योगी जञानी देव-समस्तदा || ७२ ||
atha ghaṭāvasthā
dvitīyāyāṃ ghaṭīkṝtya vāyurbhavati madhyaghaḥ |
dṝḍhāsano bhavedyoghī jñānī deva-samastadā || 72 ||
In the second stage, the airs are united into one and begin moving in the middle channel. The Yogî's posture becomes firm, and he becomes wise like a god. 71.
विष्ह्णु-गरन्थेस्ततो भेदात्परमानन्द-सूछकः |
अतिशून्ये विमर्दश्छ भेरी-शब्दस्तदा भवेत || ७३ ||
viṣhṇu-ghranthestato bhedātparamānanda-sūchakaḥ |
atiśūnye vimardaścha bherī-śabdastadā bhavet || 73 ||
By this means the Viṣṇu knot (in the throat) is pierced which is indicated by highest pleasure experienced, And then the Bherî sound (like the beating of a kettle drain) is evolved in the vacuum in the throat. 72.
The Parichaya Avasthâ.
अथ परिछयावस्था
तॄतीयायां तु विज्ञेयो विहायो मर्दल-धवनिः |
महा-शून्यं तदा याति सर्व-सिद्धि-समाश्रयम || ७४ ||
atha parichayāvasthā
tṝtīyāyāṃ tu vijñeyo vihāyo mardala-dhvaniḥ |
mahā-śūnyaṃ tadā yāti sarva-siddhi-samāśrayam || 74 ||
In the third stage, the sound of a drum is known to arise in tie Sûnya between the eyebrows, and then the Vâyu goes to the Mahâśûnya, which is the home of all the siddhîs. 73.
छित्तानन्दं तदा जित्वा सहजानन्द-सम्भवः |
दोष्ह-दुःख-जरा-वयाधि-कष्हुधा-निद्रा-विवर्जितः || ७५ ||
chittānandaṃ tadā jitvā sahajānanda-sambhavaḥ |
doṣha-duḥkha-jarā-vyādhi-kṣhudhā-nidrā-vivarjitaḥ || 75 ||
Conquering, then, the pleasures of the mind, ecstacy is spontaneously produced which is devoid of evils, pains, old age, disease, hunger and sleep. 74.
अथ निष्ह्पत्त्य-अवस्था
रुद्र-गरन्थिं यदा भित्त्वा शर्व-पीठ-गतो|अनिलः |
निष्ह्पत्तौ वैणवः शब्दः कवणद-वीणा-कवणो भवेत || ७६ ||
atha niṣhpatty-avasthā
rudra-ghranthiṃ yadā bhittvā śarva-pīṭha-ghato|anilaḥ |
niṣhpattau vaiṇavaḥ śabdaḥ kvaṇad-vīṇā-kvaṇo bhavet || 76 ||
When the Rudra granthi is pierced and the air enters the seat of the Lord (the space between the eyebrows), then the perfect sound like that of a flute is produced. 75.
एकीभूतं तदा छित्तं राज-योगाभिधानकम |
सॄष्ह्टि-संहार-कर्तासौ योगीश्वर-समो भवेत || ७७ ||
ekībhūtaṃ tadā chittaṃ rāja-yoghābhidhānakam |
sṝṣhṭi-saṃhāra-kartāsau yoghīśvara-samo bhavet || 77 ||
The union of the mind and the sound is called the Râja-Yoga. The (real) Yogî becomes the creator and destroyer of the universe, like God. 76.
अस्तु वा मास्तु वा मुक्तिरत्रैवाखण्डितं सुखम |
लयोद्भवमिदं सौख्यं राज-योगादवाप्यते || ७८ ||
astu vā māstu vā muktiratraivākhaṇḍitaṃ sukham |
layodbhavamidaṃ saukhyaṃ rāja-yoghādavāpyate || 78 ||
Perpetual Happiness is achieved by this; I do not care if the mukti be not attained. This happiness, resulting from absorption [in Brahma], is obtained by means of Raja-Yoga. 77.
राज-योगमजानन्तः केवलं हठ-कर्मिणः |
एतानभ्यासिनो मन्ये परयास-फल-वर्जितान || ७९ ||
rāja-yoghamajānantaḥ kevalaṃ haṭha-karmiṇaḥ |
etānabhyāsino manye prayāsa-phala-varjitān || 79 ||
Those who are ignorant of the Râja-Yoga and practise only the Haṭha-Yoga, will, in my opinion, waste their energy fruitlessly. 78.
उन्मन्य-अवाप्तये शीघ्रं भरू-धयानं मम संमतम |
राज-योग-पदं पराप्तुं सुखोपायो|अल्प-छेतसाम |
सद्यः परत्यय-सन्धायी जायते नादजो लयः || ८० ||
unmany-avāptaye śīghraṃ bhrū-dhyānaṃ mama saṃmatam |
rāja-yogha-padaṃ prāptuṃ sukhopāyo|alpa-chetasām |
sadyaḥ pratyaya-sandhāyī jāyate nādajo layaḥ || 80 ||
Contemplation on the space between the eyebrows is, in my opinion, best for accomplishing soon the Unmanî state. For people of small intellect, it is a very easy method for obtaining perfection in the Raja-Yoga. The Laya produced by nâda, at once gives experience (of spiritual powers). 79.
नादानुसन्धान-समाधि-भाजां
योगीश्वराणां हॄदि वर्धमानम |
आनन्दमेकं वछसामगम्यं
जानाति तं शरी-गुरुनाथ एकः || ८१ ||
nādānusandhāna-samādhi-bhājāṃ
yoghīśvarāṇāṃ hṝdi vardhamānam |
ānandamekaṃ vachasāmaghamyaṃ
jānāti taṃ śrī-ghurunātha ekaḥ || 81 ||
The happiness which increases in the hearts of Yogiśwaras, who have gained success in Samâdhi by means of attention to the nâda, is beyond description, and is known to Śri Gurû Nâtha alone. 80.
कर्णौ पिधाय हस्ताभ्यां यः शॄणोति धवनिं मुनिः |
तत्र छित्तं सथिरीकुर्याद्यावत्स्थिर-पदं वरजेत || ८२ ||
karṇau pidhāya hastābhyāṃ yaḥ śṝṇoti dhvaniṃ muniḥ |
tatra chittaṃ sthirīkuryādyāvatsthira-padaṃ vrajet || 82 ||
The sound which a muni hears by closing his ears with his fingers, should be heard attentively, till the mind becomes steady in it. 81.
अभ्यस्यमानो नादो|अयं बाह्यमावॄणुते धवनिम |
पक्ष्हाद्विक्ष्हेपमखिलं जित्वा योगी सुखी भवेत || ८३ ||
abhyasyamāno nādo|ayaṃ bāhyamāvṝṇute dhvanim |
pakṣhādvikṣhepamakhilaṃ jitvā yoghī sukhī bhavet || 83 ||
By practising with this nâda, all other external sounds are stopped. The Yogî becomes happy by overcoming all distractions within 15 days. 82.
शरूयते परथमाभ्यासे नादो नाना-विधो महान |
ततो|अभ्यासे वर्धमाने शरूयते सूक्ष्ह्म-सूक्ष्ह्मकः || ८४ ||
śrūyate prathamābhyāse nādo nānā-vidho mahān |
tato|abhyāse vardhamāne śrūyate sūkṣhma-sūkṣhmakaḥ || 84 ||
In the beginning, the sounds heard are of great variety and very loud; but, as the practice increases, they become more and more subtle. 83.
आदौ जलधि-जीमूत-भेरी-झर्झर-सम्भवाः |
मध्ये मर्दल-शङ्खोत्था घण्टा-काहलजास्तथा || ८५ ||
ādau jaladhi-jīmūta-bherī-jharjhara-sambhavāḥ |
madhye mardala-śangkhotthā ghaṇṭā-kāhalajāstathā || 85 ||
In the first stage, the sounds are surging, thundering like the beating of kettle drums and jingling ones. In the intermediate stage, they are like those produced by conch, Mridanga, bells, &c. 84.
अन्ते तु किङ्किणी-वंश-वीणा-भरमर-निःस्वनाः |
इति नानाविधा नादाः शरूयन्ते देह-मध्यगाः || ८६ ||
ante tu kingkiṇī-vaṃśa-vīṇā-bhramara-niḥsvanāḥ |
iti nānāvidhā nādāḥ śrūyante deha-madhyaghāḥ || 86 ||
In the last stage, the sounds resemble those from tinklets, flute, Vîṇâ, bee, &c. These various kinds of sounds are heard as being produced in the body. 85.
महति शरूयमाणे|अपि मेघ-भेर्य-आदिके धवनौ |
तत्र सूक्ष्ह्मात्सूक्ष्ह्मतरं नादमेव परामॄशेत || ८७ ||
mahati śrūyamāṇe|api megha-bhery-ādike dhvanau |
tatra sūkṣhmātsūkṣhmataraṃ nādameva parāmṝśet || 87 ||
Though hearing loud sounds like those of thunder, kettle drums, etc., one should practise with the subtle sounds also. 86.
घनमुत्सॄज्य वा सूक्ष्ह्मे सूक्ष्ह्ममुत्सॄज्य वा घने |
रममाणमपि कष्हिप्तं मनो नान्यत्र छालयेत || ८८ ||
ghanamutsṝjya vā sūkṣhme sūkṣhmamutsṝjya vā ghane |
ramamāṇamapi kṣhiptaṃ mano nānyatra chālayet || 88 ||
Leaving the loudest, taking up the subtle one, and leaving the subtle one, taking up the loudest, thus practising, the distracted mind does not wander elsewhere. 87.
यत्र कुत्रापि वा नादे लगति परथमं मनः |
तत्रैव सुस्थिरीभूय तेन सार्धं विलीयते || ८९ ||
yatra kutrāpi vā nāde laghati prathamaṃ manaḥ |
tatraiva susthirībhūya tena sārdhaṃ vilīyate || 89 ||
Wherever the mind attaches itself first, it becomes steady there; and then it becomes absorbed in it. 88.
मकरन्दं पिबन्भॄङ्गी गन्धं नापेक्ष्हते यथा |
नादासक्तं तथा छित्तं विष्हयान्नहि काङ्क्ष्हते || ९० ||
makarandaṃ pibanbhṝngghī ghandhaṃ nāpekṣhate yathā |
nādāsaktaṃ tathā chittaṃ viṣhayānnahi kāngkṣhate || 90 ||
Just as a bee, drinking sweet juice, does not care for the smell of the flower; so the mind, absorbed in the nâda, does not desire the objects of enjoyment. 89.
मनो-मत्त-गजेन्द्रस्य विष्हयोद्यान-छारिणः |
समर्थो|अयं नियमने निनाद-निशिताङ्कुशः || ९१ ||
mano-matta-ghajendrasya viṣhayodyāna-chāriṇaḥ |
samartho|ayaṃ niyamane nināda-niśitāngkuśaḥ || 91 ||
The mind, like an elephant habituated to wander in the garden of enjoyments, is capable of being controlled by the sharp goad of anâhata nâda. 90.
बद्धं तु नाद-बन्धेन मनः सन्त्यक्त-छापलम |
परयाति सुतरां सथैर्यं छिन्न-पक्ष्हः खगो यथा || ९२ ||
baddhaṃ tu nāda-bandhena manaḥ santyakta-chāpalam |
prayāti sutarāṃ sthairyaṃ chinna-pakṣhaḥ khagho yathā || 92 ||
The mind, captivated in the snare of nâda, gives up all its activity; and, like a bird with clipped wings, becomes calm at once. 91.
सर्व-छिन्तां परित्यज्य सावधानेन छेतसा |
नाद एवानुसन्धेयो योग-साम्राज्यमिछ्छता || ९३ ||
sarva-chintāṃ parityajya sāvadhānena chetasā |
nāda evānusandheyo yogha-sāmrājyamichchatā || 93 ||
Those desirous of the kingdom of Yoga, should take up the practice of hearing the anâhata nâda, with mind collected and free from all cares. 92.
नादो|अन्तरङ्ग-सारङ्ग-बन्धने वागुरायते |
अन्तरङ्ग-कुरङ्गस्य वधे वयाधायते|अपि छ || ९४ ||
nādo|antaranggha-sāranggha-bandhane vāghurāyate |
antaranggha-kurangghasya vadhe vyādhāyate|api cha || 94 ||
Nada is the snare for catching the mind; and, when it is caught like a deer, it can be killed also like it. 93.
अन्तरङ्गस्य यमिनो वाजिनः परिघायते |
नादोपास्ति-रतो नित्यमवधार्या हि योगिना || ९५ ||
antarangghasya yamino vājinaḥ parighāyate |
nādopāsti-rato nityamavadhāryā hi yoghinā || 95 ||
Nâda is the bolt of the stable door for the horse (the minds of the Yogîs). A Yogî should determine to practise constantly in the hearing of the nâda sounds. 94.
बद्धं विमुक्त-छाञ्छल्यं नाद-गन्धक-जारणात |
मनः-पारदमाप्नोति निरालम्बाख्य-खे|अटनम || ९६ ||
baddhaṃ vimukta-chāñchalyaṃ nāda-ghandhaka-jāraṇāt |
manaḥ-pāradamāpnoti nirālambākhya-khe|aṭanam || 96 ||
Mind gets the properties of calcined mercury. When deprived of its unsteadiness it is calcined, combined with the sulphur of nâda, and then it roams like it in tine supportless âkâśa or Brahma. 95.
नाद-शरवणतः कष्हिप्रमन्तरङ्ग-भुजङ्गमम |
विस्मॄतय सर्वमेकाग्रः कुत्रछिन्नहि धावति || ९७ ||
nāda-śravaṇataḥ kṣhipramantaranggha-bhujangghamam |
vismṝtaya sarvamekāghraḥ kutrachinnahi dhāvati || 97 ||
The mind is like a serpent, forgetting all its unsteadiness by hearing the nâda, it does not run away anywhere. 96.
काष्ह्ठे परवर्तितो वह्निः काष्ह्ठेन सह शाम्यति |
नादे परवर्तितं छित्तं नादेन सह लीयते || ९८ ||
kāṣhṭhe pravartito vahniḥ kāṣhṭhena saha śāmyati |
nāde pravartitaṃ chittaṃ nādena saha līyate || 98 ||
The fire, catching firewood, is extinguished along with it (after burning it up); and so the mind also, working with the nâda, becomes latent along with it. 97.
घण्टादिनाद-सक्त-सतब्धान्तः-करण-हरिणस्य |
परहरणमपि सुकरं सयाछ्छर-सन्धान-परवीणश्छेत || ९९ ||
ghaṇṭādināda-sakta-stabdhāntaḥ-karaṇa-hariṇasya |
praharaṇamapi sukaraṃ syāchchara-sandhāna-pravīṇaśchet || 99 ||
The antahkaraṇa (mind), like a deer, becomes absorbed and motionless on hearing the sound of hells, etc.; and then it is very easy for an expert archer to kill it. 98.
अनाहतस्य शब्दस्य धवनिर्य उपलभ्यते |
धवनेरन्तर्गतं जञेयं जञेयस्यान्तर्गतं मनः |
मनस्तत्र लयं याति तद्विष्ह्णोः परमं पदम || १०० ||
anāhatasya śabdasya dhvanirya upalabhyate |
dhvanerantarghataṃ jñeyaṃ jñeyasyāntarghataṃ manaḥ |
manastatra layaṃ yāti tadviṣhṇoḥ paramaṃ padam || 100 ||
The knowable interpenetrates the anâhata sound which is heard, and the mind interpenetrates the knowable. The mind becomes absorbed there, which is the seat of the all-pervading, almighty Lord. 99.
तावदाकाश-सङ्कल्पो यावछ्छब्दः परवर्तते |
निःशब्दं तत-परं बरह्म परमातेति गीयते || १०१ ||
tāvadākāśa-sangkalpo yāvachchabdaḥ pravartate |
niḥśabdaṃ tat-paraṃ brahma paramāteti ghīyate || 101 ||
So long as the sounds continue, there is the idea of âkâśa. When they disappear, then it is called Para Brahma, Paramâtmana. 100.
यत्किंछिन्नाद-रूपेण शरूयते शक्तिरेव सा |
यस्तत्त्वान्तो निराकारः स एव परमेश्वरः || १०२ ||
yatkiṃchinnāda-rūpeṇa śrūyate śaktireva sā |
yastattvānto nirākāraḥ sa eva parameśvaraḥ || 102 ||
Whatever is heard in the form of nâda, is the śakti (power). That which is formless, the final state of the Tatwas, is tile Parameśwara. 101.
इति नादानुसन्धानम
सर्वे हठ-लयोपाया राजयोगस्य सिद्धये |
राज-योग-समारूढः पुरुष्हः काल-वञ्छकः || १०३ ||
iti nādānusandhānam
sarve haṭha-layopāyā rājayoghasya siddhaye |
rāja-yogha-samārūḍhaḥ puruṣhaḥ kāla-vañchakaḥ || 103 ||
All the methods of Haṭha are meant for gaining success in the Raja-Yoga; for, the man, who is well-established in the Raja-Yoga, overcomes death. 102.
तत्त्वं बीजं हठः कष्हेत्रमौदासीन्यं जलं तरिभिः |
उन्मनी कल्प-लतिका सद्य एव परवर्तते || १०४ ||
tattvaṃ bījaṃ haṭhaḥ kṣhetramaudāsīnyaṃ jalaṃ tribhiḥ |
unmanī kalpa-latikā sadya eva pravartate || 104 ||
Tatwa is the seed, Haṭha the field; and Indifference (Vairâgya) the water. By the action of these three, the creeper Unmanî thrives very rapidly. 103.
सदा नादानुसन्धानात्क्ष्हीयन्ते पाप-संछयाः |
निरञ्जने विलीयेते निश्छितं छित्त-मारुतौ || १०५ ||
sadā nādānusandhānātkṣhīyante pāpa-saṃchayāḥ |
nirañjane vilīyete niśchitaṃ chitta-mārutau || 105 ||
All the accumulations of sins are destroyed by practising always with the nâda; and the mind and the airs do certainly become latent in the colorless (Paramâtmana). 104.
शङ्ख-दुन्धुभि-नादं छ न शॄणोति कदाछन |
काष्ह्ठवज्जायते देह उन्मन्यावस्थया धरुवम || १०६ ||
śangkha-dundhubhi-nādaṃ cha na śṝṇoti kadāchana |
kāṣhṭhavajjāyate deha unmanyāvasthayā dhruvam || 106 ||
Such a one. does not hear the noise of the conch and Dundubhi. Being in the Unmanî avasthâ, his body becomes like a piece of wood. 105.
सर्वावस्था-विनिर्मुक्तः सर्व-छिन्ता-विवर्जितः |
मॄतवत्तिष्ह्ठते योगी स मुक्तो नात्र संशयः || १०७ ||
sarvāvasthā-vinirmuktaḥ sarva-chintā-vivarjitaḥ |
mṝtavattiṣhṭhate yoghī sa mukto nātra saṃśayaḥ || 107 ||
There is no doubt, such a Yogî becomes free from all states, from all cares, and remains like one dead. 106.
खाद्यते न छ कालेन बाध्यते न छ कर्मणा |
साध्यते न स केनापि योगी युक्तः समाधिना || १०८ ||
khādyate na cha kālena bādhyate na cha karmaṇā |
sādhyate na sa kenāpi yoghī yuktaḥ samādhinā || 108 ||
He is not devoured by death, is not bound by his actions. The Yogî who is engaged in Samâdhi is overpowered by none. 107.
न गन्धं न रसं रूपं न छ सपर्शं न निःस्वनम |
नात्मानं न परं वेत्ति योगी युक्तः समाधिना || १०९ ||
na ghandhaṃ na rasaṃ rūpaṃ na cha sparśaṃ na niḥsvanam |
nātmānaṃ na paraṃ vetti yoghī yuktaḥ samādhinā || 109 ||
The Yogî, engaged in Samâdhi, feels neither smell, taste, color, touch, sound, nor is conscious of his own self. 108.
छित्तं न सुप्तं नोजाग्रत्स्मॄति-विस्मॄति-वर्जितम |
न छास्तमेति नोदेति यस्यासौ मुक्त एव सः || ११० ||
chittaṃ na suptaṃ nojāghratsmṝti-vismṝti-varjitam |
na chāstameti nodeti yasyāsau mukta eva saḥ || 110 ||
He whose mind is neither sleeping, waking, remembering, destitute of memory, disappearing nor appearing, is liberated. 109.
न विजानाति शीतोष्ह्णं न दुःखं न सुखं तथा |
न मानं नोपमानं छ योगी युक्तः समाधिना || १११ ||
na vijānāti śītoṣhṇaṃ na duḥkhaṃ na sukhaṃ tathā |
na mānaṃ nopamānaṃ cha yoghī yuktaḥ samādhinā || 111 ||
He feels neither heat, cold, pain, pleasure, respect nor disrespect. Such a Yogî is absorbed in Samâdhi. 110.
सवस्थो जाग्रदवस्थायां सुप्तवद्यो|अवतिष्ह्ठते |
निःश्वासोछ्छ्वास-हीनश्छ निश्छितं मुक्त एव सः || ११२ ||
svastho jāghradavasthāyāṃ suptavadyo|avatiṣhṭhate |
niḥśvāsochchvāsa-hīnaścha niśchitaṃ mukta eva saḥ || 112 ||
He who, though awake, appears like one sleeping, and is without inspiration and expiration, is certainly free. 111.
अवध्यः सर्व-शस्त्राणामशक्यः सर्व-देहिनाम |
अग्राह्यो मन्त्र-यन्त्राणां योगी युक्तः समाधिना || ११३ ||
avadhyaḥ sarva-śastrāṇāmaśakyaḥ sarva-dehinām |
aghrāhyo mantra-yantrāṇāṃ yoghī yuktaḥ samādhinā || 113 ||
The Yogî, engaged in Samâdhi, cannot be killed by any instrument, and is beyond the controlling power of beings. He is beyond the reach of incantations and charms. 112.
यावद्विदुर्न भवति दॄढः पराण-वात-परबन्धात |
यावद्ध्याने सहज-सदॄशं जायते नैव तत्त्वं
तावज्ज्ञानं वदति तदिदं दम्भ-मिथ्या-परलापः || ११४ ||
yāvadvidurna bhavati dṝḍhaḥ prāṇa-vāta-prabandhāt |
yāvaddhyāne sahaja-sadṝśaṃ jāyate naiva tattvaṃ
tāvajjñānaṃ vadati tadidaṃ dambha-mithyā-pralāpaḥ || 114 ||
As long as the Prâṇa does not enter and flow in the middle channel and the vindu does not become firm by the control of the movements of the Prâṇa; as long as the mind does not assume the form of Brahma without any effort in contemplation, so long all the talk of knowledge and wisdom is merely the nonsensical babbling of a mad man. 113.
THE END.
इति हठ-योग-परदीपिकायां समाधि-लक्ष्हणं नाम छतुर्थोपदेशः |
iti haṭha-yogha-pradīpikāyāṃ samādhi-lakṣhaṇaṃ nāma chaturthopadeśaḥ |