हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

64 HAṬHAYOGAPRADĪPIKĀ
is not dead [in abeyance]? He who causes both
Prāṇa and mind to become quiescent obtains liberation.
No other person can do so.
The Prāṇa lives so long as it flows through Iḍā and Piṅgalā;
the sense-organs live so long as they seek objects; the mind lives
so long as it is shaped by the various objects of perception. Prāṇa
dies when it remains without movement in Brahmarandhra.
The mind dies when it is not modified by objects. In this stanza
Yoga is said to be essential to Jñāna. In the Yogavijaya, Pārvatī
asks: ‘Some say that liberation is obtained through knowledge
only; then what is the use of Yoga?’ Śiva replies: ‘A battle is
won by a sword; but what is the use of a sword without a war
and valour? So both are absolutely necessary.’ If it is argued
that King Janaka and other great men did not practise Yoga
at all, the answer is: Kings like Janaka, Vaiśya-s like Tulādhāra,
Śūdra-s like Pailavaka, women like Maitreyī, Śārṅgī, Śāṇḍilī,
Cūḍālā, have obtained knowledge without practising Yoga,
because they had perfected Yoga in their previous incarnations.
We also hear that by the force of Yoga practised in previous
lives many attained the state of Brahmā, sons of Brahmā, devarṣi,
brahmarṣi, muni and bhakta. They attained complete knowledge
without being initiated by a Guru. Hiraṇyagarbha (Brahmā),
Vasiṣṭha, Nārada, Śuka, Vāmadeva and Sanatkumāra are said
to have been born Siddha-s.
16. Remaining always in a suitable place, having
learnt well to open the Suṣumnā and make Prāṇa flow
through the centre [i.e. Suṣumnā], it should be res-
trained in the Brahmarandhra.
The place should be pleasant, etc. as described in I. 12.
17. The Sun and the Moon create [the division
of] Time in the form of day and night. Suṣumnā
consumes Time. This is a secret.

HAṬHAYOGAPRADĪPIKĀ 65
The Prāṇa moves in the Iḍā (Moon) for about an hour and
then in the Piṅgalā (Sun). So two hours form a day and night
for the Yogin. The ordinary day consists of twelve such days.
When the Prāṇa leaves Iḍā and Piṅgalā and remains in the
Suṣumnā, then there is no Time. So Suṣumnā is said to consume
Time. The Yogin knowing beforehand the time of his death
takes his Prāṇa to Brahmarandhra and defies Time and discards
his body at will.
18. There are 72,000 Nāḍī passages in this
cage [the body]. [Of these] Suṣumnā is the Power that
appertains to Śambhu (Śāmbhavī Śakti). The others
[Iḍā, Piṅgalā, etc.] are not of great use.
19. When breath has been controlled, then it
should be made to awaken the Kuṇḍalinī along with
the gastric fire, and enter the Suṣumnā without any
restriction.
20. When the Prāṇa flows through Suṣumnā, the
Manonmanī state is attained. If not, the other prac-
tices are a mere exertion for the Yogin.
21. He who suspends (restrains) the breath,
restrains also the mind. He who controls the mind,
also controls the breath.
22. The [activity of the] mind has two causes:
the Prāṇa and the vāsanā-s (acquired tendencies and
impressions). When one of these becomes inactive,
the other too also come to an end.
23. Where the mind is stilled there the Prāṇa is
suspended; and where the Prāṇa is completely in
abeyance, there the mind is quiescent.
24. Mind and Prāṇa are mingled like milk and
water, and their activities concur. Where there is

• 5

66 HAṬHAYOGAPRADĪPIKĀ
[activity of] Prāṇa there is [that of the] mind, where
there is [activity of] the mind, there is [that of] Prāṇa.
25. If one is suspended, the other is set at rest.
If one acts, the other [too] acts. If they are not
quietened, all the senses are active; if they are controlled
the state of liberation is attained.
26. Mercury and mind are unsteady by nature.
If mercury and mind are bound [i.e. stabilized], what
is impossible of attainment on this earth?
27. O Pārvati! Mercury, as also Prāṇa, when
immobilized, destroy diseases; when [themselves] dead
[i.e. inactive], they give life; when bound, they enable
[persons] to rise in the air.
Mercury is made solid and inactive by the use of herbs; and
the Prāṇa is made immobile when absorbed in the Brahmarandhra
by means of Kumbhaka.
When mercury is bound (by a certain process) and reduced
to the form of a pill, it is called gahanaguṭikā, and by putting it
in the mouth, one can rise in the air. In the same manner,
Prāṇa, when held in the centre between the two eyebrows, enables
one to rise in the air. The Gorakṣaśataka says: ‘Between the eye-
brows there appears a round spot, black as a ball of collyrium.
It is of the essence of Vāyu, and its presiding deity is Īśvara.
Restraining the Prāṇa in this Cakra along with the mind for two
hours gives the power of rising in the air to a Yogin.’
28. When the mind is steady, the Prāṇa is stable,
and hence there is stability of semen. There is always
strength when the semen is stable, and it gives the body
stability.
29. The mind is the lord of the organs of sense;
the Prāṇa is the lord of the mind; absorption (laya)

HAṬHAYOGAPRADĪPIKĀ 67
is the lord of the Prāṇa and that absorption has Nāda
(the inner sound) for its basis.
30. This itself [the quiescence of the mind] may
be called liberation; others may say that it is not.
[However] when the Prāṇa and mind are in a state of
absorption, an indefinable bliss ensues.
31. When inhalation and exhalation are sus-
pended, when all grasping of objects [by the senses]
has completely ceased, when there is no movement
of the body, and no modification of the mind, there is
success in absorption (laya) for Yogin-s.
32. When all mental transformations (saṃkalpa)
have entirely ceased and when there is no physical
movement, an indescribable state of absorption ensues,
which is known by the self, but is beyond the reach of
words.
33. Where vision is [directed], there [in Brah-
man] is absorption. That [Avidyā] in which eternally
exist the elements [such as earth] and the senses
[hearing, etc.] and that Force (śakti) which is in all
living things, both are dissolved in the characteristicless
[Brahman].
34. People say ‘ laya, laya ’, but what is the nature
of laya? Laya is the non-recollection of the objects of
sense due to the non-recurrence of previously acquired
impressions and tendencies (vāsanā-s).
35. The Veda-s, Śāstra-s and Purāṇa-s are like
common courtesans [as they are available to all men].
But the Śāmbhavī-mudrā is guarded like a well-born
woman.

68 HAṬHAYOGAPRADĪPIKĀ
36. [The ŚĀMBHAVĪ-MUDRĀ is described]: Con-
centration on the internal object [in any Cakra from
the Mūlādhāra to the Brahmarandhra], while the
external sight is devoid of winking, this is that Śāmbhavī-
mudrā preserved in the Veda-s and Śāstra-s.
37. When the Yogin remains with mind and
breath absorbed in the internal object, when his pupils
are motionless, when, though his eyes perceive without,
he sees not [i.e. does not grasp the objects], it is indeed
the Śāmbhavī-mudrā. When it is obtained by the
favour of the Guru, that state which is of Śambhu,
which is other than the void and the not-void, that
Reality manifests itself [to the Yogin].
The attention should be directed to the Anāhata-cakra and
the object of internal contemplation is Iśvara with attributes,
or Brahman, which is the real object of the two sentences, ‘ That
Thou art ’ and ‘ I am Brahman ’. It is not the void, because in
the contemplation of the internal object, there is the nature of
sat (being). It is other than the not-void, because even this
object ceases to be afterwards.
38. The Śāmbhavī and the Khecarī Mudrā-s,
though differing in the position [of the eyes] and place
[to which the attention of the mind is directed, both]
bring about the bliss of absorption of the mind in the
void, which is [the Ātman] of the nature of Bliss-
consciousness.
It is called void, because it is not affected by Time, Place
or Matter. It is void of things like itself and also of things different
from itself. The positions of the two Mudrā-s are said to be
different, because in the Śāmbhavī-mudrā the eyes are directed

HAṬHAYOGAPRADĪPIKĀ 69
outwards and in the Khecarī, to the centre of the eyebrows. The
places are different, because in the Śāmbhavī-mudrā, the attention
is fixed on the Anāhata-cakra, and in the Khecarī-mudrā on the
Ājñā-cakra.
39. Direct the pupils [of the eyes] towards the
light [which is seen when concentrating on the tip of
the nose] and raise the eyebrows a little. Concentrate
the mind according to the previous practice, and shortly
the Unmanī state is reached.
The previous practice refers to the concentration on the
internal object, etc. of the Śāmbhavī-mudrā (IV. 36).
40. Some are confused by the snares of the
Āgama-s, some by the Vedic perplexities, and others by
dialectic; they do not know of that which enables one
to cross [the ocean of existence, namely the Unmanī-
avasthā].
The Āgama-s referred to are the Śāstraic and Tāntric texts.
41. With half closed eyes and steady mind, with
the vision directed to the tip of the nose, the one in
whom the Sun (Piṅgalā) and the Moon (Iḍā) also are
reduced to a state of suspension, who is in a fluxless
condition [of body, sense and mind], he attains that
abode which is of the form of light which is the source
of all, is [itself] All, refulgent, the supreme Reality.
What more can be said of this?
Vasiṣṭha says: ‘When the eyes are directed to the tip of the
nose or about twelve aṅgula-s from it, to the cloudless firmament
(ākāśa), the fluctuations of the Prāṇa and of consciousness cease.’

70 HAṬHAYOGAPRADĪPIKĀ
42. Do not worship the Liṅga by day, nor worship
it at night. Stopping the night and the day, the Liṅga
should always be worshipped.
Liṅga here means the Self (Ātman), the originator of all
creation. It is day when the Prāṇa flows through the Sun or
Piṅgalā; and it is night when it flows through the Moon or Iḍā.
One should not contemplate the Ātman when the Prāṇa is flowing
through either of them. One should stop the course of Prāṇa
through the Iḍā and Piṅgalā and make it flow through the Suṣumnā.
when contemplating the Self.
43. Then KHECARĪ-MUDRĀ [is described] : When
the Prāṇa, which is in the left and the right Nāḍī-s, flows
through the middle [Suṣumnā], in that state the
Khecarī-mudrā becomes perfect. There is no doubt
about this.
44. If the void (śūnya) between the Iḍā and
Piṅgalā swallows up the Prāṇa, the Khecarī-mudrā is
there perfect. This is undoubtedly the fact.
'Swallowing' the Prāṇa means that the Prāṇa should be
made to remain steady in the Suṣumnā.
45. Between the Iḍā and Piṅgalā in the unsup-
ported (nirālamba) space, where there is the Vyoma-
cakra, the Mudrā which is practised is Khecarī by name.
46. [The Khecarī-mudrā] in which the stream
[of nectar] flows from the Moon, is the beloved of
Śiva in visible form. The mouth of the unequalled,
divine Suṣumnā must be filled at the rear end [by the
tongue turned upward into the roof of the palate].
47. The Suṣumnā should be filled at the near
end also [by the suspension of Prāṇa]. It is [then]

HAṬHAYOGAPRADĪPIKĀ 71
the real Khecarī. By the practice of Khecarī-mudrā,
the Unmanī-avasthā follows.
If the Suṣumnā is not filled by the Prāṇa at the near end,
but only by the Khecarī-mudrā, i.e. by the position of the tongue
at the rear end, it leads to a state of stupor. This is not the real
Khecarī-mudrā.
48. Between the eyebrows is the seat of Śiva,
wherein the mind is quiescent. This state is known
as the Turya [fourth state of consciousness, beyond
the states of waking, dream, and dreamless sleep].
There, Time (Death) is not.
49. One should practise the Khecarī, until he
experiences the Yoga-sleep. For one who is in this
Yoga-sleep, Time (Death) does not exist.
50. After making the mind supportless [freeing it
of every object and concept], one should not think of
anything. He is then indeed like a pot filled inside
and outside with ākāśa.
51. When the external breath is stopped [by
the practice of Khecarī], likewise the middle one [the
breath within the body is also suspended]. There is
no doubt about it. Then the Prāṇa, along with the
mind, becomes still in its own place (Brahmarandhra).
52. [In the practitioner] who thus practises the
course of Prāṇa [i.e. through Suṣumnā] night and day,
where the Prāṇa through practice is absorbed, there the
mind also is absorbed.
53. One should inundate the body from head to
foot with the nectar [flowing from the Moon]. He

72 HAṬHAYOGAPRADĪPIKĀ
then becomes endowed with a superior body, great
strength and valour. Thus the Khecarī [has been
described].
54. Centering the mind in the Śakti (Kuṇḍalinī),
and holding the Śakti in the centre of the mind, observe
the mind with the mind and make the supreme state
the object of meditation.
The meaning seems to be this: By taking the Prāṇa and the
mind to the Brahmarandhra and contemplating Kuṇḍalinī Śakti,
the mind and the Kuṇḍalinī are united in one.
55. Place the self (Ātman) in the midst of the
ākāśa and the ākāśa in the midst of the self; and on
reducing everything to the nature of ākāśa, think of
nothing else.
Here ākāśa means Brahman into which one must make the
self dissolve, through meditation of the form ‘Brahman is I’ and
‘I am Brahman’. Then even such meditation, where there is
cognizance of subject and object, has to end.
56. Void within, void without, void like a pot
in space (ākāśa). Full within, full without, full like
the pot in the ocean. [Such is the state of the Yogin
in meditation.]
Void within and without, because the consciousness has
become insensible of itself and of what is without; and full, because
is has become Brahman itself, within and without.
57. There should be no thought of the external,
nor any thought within. Excluding all thought [sub-
jective and objective] he should think of nothing.

HAṬHAYOGAPRADĪPIKĀ 73
58. The entire universe is the fabrication of
thought only. The play of the mind is created only by
thought. Transcending the mind which is composed
of thought [transformations], find rest in the change-
less. Then surely, O Rāma, thou shalt find Peace.
This is taken from the Yoga-vāsiṣṭha. In the ultimate state,
there is no actor, enjoyer, experiencer. It is without a second.
Nothing exists without it, and nothing proceeds from it. It is not
affected by Time, Space and Matter. It is therefore free from any
change.
59. Like camphor in fire, like salt in water, thus
the mind dissolves in contact with Reality.
60. All that can be known, [and all that] is
known, and knowledge [itself] is said to be the mind.
When knowledge and the knowable are lost together
[with the mind], there is no second way [i.e. no
duality].
61. Whatever is in this world, both mobile and
immobile, all this is the appearance of the mind. When
the mind reaches the transcendent state (Unmanī-
bhāva), verily duality is not experienced.
62. As all objects of knowledge are abandoned,
the mind is absorbed [into absolute Being, Conscious-
ness, Bliss]. When the mind is thus dissolved, then the
state of absoluteness (kaivalya) [alone] remains.
63. Thus are the ways to Samādhi, consisting of
different means, described by the great ancient teachers,
fully based on their own experience.
64. Salutations to the Suṣumnā, to Kuṇḍalinī,
to the nectar flowing from the Moon, to the Manonmanī

74 HAṬHAYOGAPRADĪPIKĀ
[state] and to the great Power in the form of pure
Consciousness.
65. Now, I begin to describe the practice of
devotion to Nāda (anāhata or unstruck sound) that has
been taught by Gorakṣanātha, which is suitable even
to the unlearned, who are unable [directly] to compre-
hend the Truth.
66. The primeval Lord (Śiva) has expounded
one crore and a quarter of effective ways for the
attainment of laya; but we think that the one thing,
devotion to Nāda alone, is the most important of the
[ways to] laya.
67. The Yogin sitting in the Muktāsana posture
and assuming the Śāmbhavī-mudrā, should listen with
concentrated mind to the sound within, heard in the
right ear.
These sounds proceed from the Suṣumnā. The Tripurāsāra-
samuccaya says that they are in all of ten sorts: buzzing sound like
that of a swarm of bees, sound like that of a flute, of bells, of ocean
waves, of thunder, etc.
68. Close the ears, both the eyes, the nose and
the mouth; then a clear and distinct sound is heard in
the pure Suṣumnā passage.
The ears are to be closed with the thumbs of both the hands,
the eyes with the forefingers, the nose with the middle and ring
fingers, and the mouth with the rest. This is called the Parāṅ-
mukhī-mudrā.
69. In all the Yogic practices there are four
stages: Ārambha, Ghaṭa, Paricaya and Niṣpatti.

HAṬHAYOGAPRADĪPIKĀ 75
70. Then the ĀRAMBHĀVASTHĀ [is described]:
When the knot of Brahmā (Brahmagranthi, which is
in the Anāhata-cakra) is pierced [by Prāṇāyāma],
there is the bliss arising from the void [śūnya or ākāśa
of the heart]. Various tinkling sounds [as of ornaments]
and the unstruck sound (anāhata-dhvani) are heard
[in the middle of] the body.
71. When there is the beginning [of the sound]
in the void, the Yogin is possessed of a lustrous body,
he is radiant, with an exquisite fragrance, free of diseases
and has a full heart [i.e. filled by Prāṇa and Bliss].
The ākāśa of the Anāhata-cakra (heart) is called Śūnya, that
of the Viśuddhi-cakra (throat), Atiśūnya, and that of the Ājñā-
cakra (forehead), Mahāśūnya.
72. Then the GHAṬĀVASTHĀ [is described]: In the
second [stage], the Prāṇa unites [with Apāna, Nāda
and Bindu] and enters the middle Cakra. The Yogin
then becomes firm in posture (āsana), wise, and com-
parable to the Gods.
In this stage, the Prāṇa and the Apāna, the Nāda and Bindu,
the Jīvātman and the Paramātman are united. The middle
Cakra is the Viśuddhi-cakra in the throat.
73. When the knot of Viṣṇu [Viṣṇu-granthi,
which is in the throat] is then pierced [by the Prāṇa
in Kumbhaka] there is the promise of supreme bliss.
In the Atiśūnya, then, there arises a rumbling sound
as of a kettledrum.
74. Then the PARICAYĀVASTHĀ [is described]:
In the third stage, a sound like that of a drum (mardala)

76 HAṬHAYOGAPRADĪPIKĀ
is heard in the ākāśa [between the eyebrows]. Then
[the Prāṇa] reaches the Mahāśūnya which is the seat
of all siddhi-s.
75. Having gone beyond the blissful state of the
mind [arising from the hearing of the sounds] there is
the experience of the natural state of bliss [of the
Ātman]. Then he becomes free from disorders [of the
humours], pain, old age, disease, hunger and som-
nolence.
76. Then the NIṢPATTYAVASTHĀ [is described]:
Having broken the knot of Rudra [Rudra-granthi, in
the Ājñā-cakra] the Prāṇa reaches the seat of Īśvara
[which is in the ākāśa between the eyebrows]. Then
in Niṣpatti there is heard a sound as of the flute
which assumes the resonance of a vīṇā (string instru-
ment).
The Niṣpatti stage is reached when the Prāṇa reaches the
Brahmarandhra.
77. The integration of the mind [in a state where
the subject-object duality does not exist] is called
Rāja-yoga. Such a Yogin, being the master of crea-
tion and destruction, becomes the equal of Īśvara.
This means that he is the master of the disintegration and
reintegration of matter, and hence can evolve forms and destroy
them. And thus he possesses, on a smaller scale, the powers of
Īśvara.
78. Let there be liberation or not, here is perfect
bliss. This bliss arising from absorption (laya) is
obtained through Rāja-yoga.

HAṬHAYOGAPRADĪPIKĀ 77
79. There are the mere Haṭha-yogin-s without
the knowledge of Rāja-yoga. I regard them to be
practitioners who do not obtain the fruit of their
efforts.
80. Contemplation on [the space between] the
eyebrows, in my view, leads to the attainment of the
Unmanī-avasthā in a short time. Even for people of
modest intellect this is a suitable means for attaining
the state of Rāja-yoga. The state of absorption arising
from Nāda gives immediate experience.
The results, being soon perceptible, are very convincing.
81. In the hearts of great Yogin-s who remain in
a state of Samādhi through concentration on Nāda,
there is a plenitude of Bliss, unequalled, surpassing all
description, and which the blessed Teacher (Śrī Guru-
nātha) alone knows.
82. The contemplative man (muni), having closed
his ears with the [thumbs of the] hands, should focus
his mind on the [mystical] sound [that is heard within]
until he attains the immutable (Turya).
83. Through the process of sustained listening,
this inner sound drowns the external sounds. The
Yogin [who devotes himself to the Nāda] overcomes
all instability of mind in fifteen days, and becomes
happy.
84. During the initial stages of the practice,
various prominent, inner sounds are heard. But,
when progress is made, more and more subtle [sounds]
are heard.

78 HAṬHAYOGAPRADĪPIKĀ
85, 86. In the beginning, various sounds are
heard within the body resembling those of the ocean,
the cloud, the kettledrum and the jarjara drum. In
the middle, [the sounds] resemble those of the drum
(mardala), the conch, the bell and the horn. Finally,
the sounds resemble those of tinkling bells, the flute,
the vīṇā, and bees. Thus are heard the various sounds
from the middle of the body.
87. Even when the loud sounds resembling those
of the clouds and the kettledrum are heard, attention
should be turned to the subtler and still subtler sounds
alone.
88. Even though attention may shift from the
gross to the subtle [sounds], or from the subtle to the
gross [among the inner sounds], it should not be allowed
to wander elsewhere, being [by nature] unsteady.
89. In whatever inner sound the mind first
focuses itself, in that it reaches steadiness, and along
with it [the sound, the mind] gets dissolved.
Stanzas 87, 88 and 89 describe Pratyāhāra, Dhāraṇā, Dhyāna
and Samādhi.
90. As a bee drinking honey cares not for the
odour, so the mind absorbed in Nāda, does not crave
for the objects [of enjoyment].
91. The sharp iron goad of Nāda effectively
curbs the mind which is like an elephant in rut [difficult
to control] wandering in the garden of sense-objects.
Here is taught Pratyāhāra, consisting of drawing the mind
away from the objects of the senses.

HAṬHAYOGAPRADĪPIKĀ 79
92. When the mind, having discarded its restless-
ness [caused by its constant identification with sense-
objects], is held [steadfast] by Nāda, it becomes totally
immobile, like a bird that has lost its wings.
Having controlled Prāṇa by Prāṇāyāma, and the senses by
Pratyāhāra, the mind should be concentrated on the abode of all
good, God. This is Dhāraṇā.
93. One who is desirous of obtaining sovereignty
in Yoga should put away all mental activity, and, with
a fully concentrated mind, should meditate on Nāda
only.
That is, his mind becomes one with the Nāda, which represents
the stage of Dhyāna.
94. Nāda is like the net which ensnares the deer
within [i.e. the mind] and it is also the hunter who
slays the deer within [the mind].
Like the hunter, Nāda first attracts the mind and binds it,
and then kills it, i.e. it puts an end to the natural unsteadiness
of the mind and then absorbs it into itself.
95. It [Nāda] is like the bolt which locks the
horse within [i.e. the mind] of a self-controlled [Yogin].
A Yogin should therefore daily practise meditation upon
Nāda.
96. The mind is like quicksilver which, by the
action of Nāda which is like sulphur, is bound [solidified]
and freed of its restlessness, and is able [enables one]
to move in the supportless sky [which is Brahman].
See stanza IV. 27 and commentary.

80 HAṬHAYOGAPRADĪPIKĀ
97. The mind is like a serpent within, which on
hearing the Nāda, becomes oblivious of all else and,
absorbed in the one thing, does not move away else-
where.
When there is no ideation, it is called Samādhi. Sam-
prajñāta Samādhi is described here as defined by Patañjali.
98. The fire burning in a piece of wood, subsides
along with the [burnt out] wood. So also, the mind
directed to Nāda is absorbed along with it.
The Rājasa and Tāmasa qualities being destroyed, the Sattva
quality alone remains. The Maitrāyaṇī-upaniṣad says: Just as the
fire, when the fuel is burnt out, is absorbed into its source, so also
the mind, when the modifications are ended, is absorbed into its
source.
99. The mind is like a deer, drawn by the sound
of bells, etc. and held still, and [hence] slain with ease
[i.e. totally silenced] by one who is expert in controlling
Prāṇa [archery].
The mind, absorbed in Nāda, is free of all modifications.
Then the Yogin, like an archer, might kill it by directing his
breath to the Brahmarandhra through the Suṣumnā: As said in the
Muṇḍaka-upaniṣad, Praṇava is the bow, Ātman the arrow and
Brahman the mark. If one carefully shoots at the mark, he
becomes one with it.
100. There is the sound of the mystical resonance
which is heard. The quintessence of that sound is the
[supreme] object of knowledge [i.e. the self-illumined,
absolute Consciousness]. The mind becomes one with
that object of knowledge. The mind dissolves therein.

HAṬHAYOGAPRADĪPIKĀ 81
That is the supreme state of Viṣṇu [the all-pervading
Self].
101. The conception of Ākāśa [the substratum of
sound] exists as long as sound is heard. The Sound-
less which is the supreme Reality (Brahman) is
called the supreme Self (Ātman).
The original, natural state in which the mind, being free
from all modifications, exists is called Parabrahman and Para-
mātman.
102. Whatever is heard of the nature of the
mystical Nāda is indeed Śakti. That in which all the
elements (tattva-s) find dissolution, the formless [Being],
that is the supreme Lord (Parameśvara).
Thus ends the inquiry into Nāda.
From stanza 98 to this the Asaṁprajñāta Samādhi is described.
The tattva-s are categories of manifestation according to Sāṁkhya.
103. All the processes of Haṭha- and Laya-yoga
are but means for the attainment of Rāja-yoga. The
man who has attained Rāja-yoga triumphs over Time
(Death).
104. Mind (tattva) is the seed, Haṭha-yoga is the
soil and complete desirelessness is the water. With
these three, the Kalpa-vṛkṣa, which is the Unmanī-
avasthā springs up immediately.
The Kalpa-vṛkṣa is a mythical tree which fulfils all desires.
In the Unmanī-avasthā, which is the transcendent state of mind,
all fulfilment is found.
105. By constant meditation upon Nāda, all
undesirable accumulated proclivities (pāpa-s) are

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82 HAṬHAYOGAPRADĪPIKĀ
eliminated. The mind and the Prāṇa are [thus]
absorbed definitively in the stainless [Consciousness,
which is devoid of guṇa-s or attributes].
106. During the Unmanī-avasthā, the body be-
comes absolutely like a log of wood and the Yogin
hears not even the [loud] sounds of a conch or dundubhi
(a large drum).
107. The Yogin who has passed beyond all the
states and is freed from all thoughts [and memories]
and who appears as if dead [i.e. impervious to external
stimuli] is liberated without doubt.
There are five states (avasthā-s): waking (jāgrat), dream
(svapna), deep sleep (suṣupti), trance (mūrchā) and death (maraṇa),
and these admit of recurrence.
108. A Yogin in Samādhi is not swallowed up
by the Time process [death]; he is not affected by
[the fruit of] action (karman); he cannot fall under any
influence [from persons, incantations, etc.].
109. A Yogin in Samādhi apprehends neither
smell, taste, form or colour, touch, or sound; he does
not cognize himself or others.
110. One in whom the mind is neither asleep
nor awake, [whose mind] is free of memories and of
forgetfulness, which neither goes into oblivion nor into
activity—such a one is indeed liberated.
The mind is said to sleep when it loses its faculty of discerning
objects because Tamas overshadows all the organs and overcomes
both the Rajas and the Sattva qualities. It is not awake, because
in the state of Samādhi there is no experience of sense-objects.

HAṬHAYOGAPRADĪPIKĀ 83
It is free from memory (smṛti) because there are no similar modifica-
tions of the mind, and because it does not awaken from that state.
It is free from forgetfulness (vismṛti) because there are no thought
impressions conducive to memory. It does not go into oblivion
because residual impressions exist. It is not aroused into activity,
because there are no modifications of the mind to set it in action.
111. A Yogin in Samādhi is not affected by heat
or cold, pain or pleasure, honour or dishonour.
112. Verily, he is a liberated one, who is hale [i.e.
whose senses and mind are clear and unclouded],
who is in the waking state, yet appears to be in sleep,
devoid of outbreathing and inbreathing [due to Kum-
bhaka].
Being hale excludes the conditions of torpor and trance.
The waking state (jāgrad-avasthā) implies the exclusion of dream
(svapna) and deep sleep (suṣupti). The Yogin appears to be asleep
as he is completely motionless.
113. A Yogin in Samādhi is not vulnerable to
any weapons, not assailable by any persons, not subject
to control by the use of mantra-s and yantra-s (incanta-
tions and magical diagrams).
Some of the things that hinder the Yogin in his course are
described: Sloth, loose company, the practice of mantra-s [for
temporal power], alchemy, etc. Those who practise Yoga have
to encounter these dangers. Meditating on Viṣṇu or Śiva, the
Yogin surmounts all these difficulties.
114. As long as the Prāṇa does not flow in the
central way (Suṣumnā) and enter the Brahmarandhra,
as long as the semen does not become steady through
the restraint of breath, as long as the mind does not,