हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

HAṬHAYOGAPRADĪPIKĀ 63
11. In the Yogin in whom the [Kuṇḍalinī]
Śakti is awakened and who is free of all karman-s, the
truly natural State comes into being on its own.
In the practice of the Āsana-s, all corporeal activity comes to
an end, and actions are confined to Prāṇa and the organs of sense.
By Kumbhaka, the movement of Prāṇa and the sense-organs is
arrested, and there remains the mental activity. By Pratyāhāra,
Dhāraṇā, Dhyāna and Saṁprajñāta Samādhi, mental activity
ceases and actions are confined to the buddhi. By complete absence
of attachment and long practice of Saṁprajñāta Samādhi, the
activities of the buddhi cease and the Yogin attains his original
unchangeable state, which is the final beatitude.
12. When the Prāṇa flows in the Suṣumnā and
the mind is absorbed in the void the knower of Yoga
[he who can end the modifications of the mind] up-
roots all karman-s.
‘Void’ means Brahman unaffected by Time, Space or Matter.
13. Salutations to you, O Immortal, who have
conquered even that Time, into whose jaws falls this
universe, with all the mobile and immobile things.
Here the perfected Yogin-s are meant by the term ‘immortal’.
14. When the mind has reached a state of equani-
mity and Prāṇa moves through the Suṣumnā, then
there is Amarolī, Vajrolī and Sahajolī.
This stanza shows that Vajrolī and the other like processes
are not physical, but have a symbolical significance.
15. How can spiritual knowledge arise in the
mind, as long as the Prāṇa lives [is active] and the mind