Chapter 4 — Hath Yoga Pradipika

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.

By means of various postures and different Kumbhakas, when the great power (Kuṇḍalî) awakens, then the Prâṇa becomes absorbed in Sûnya (Samâdhi).

The Yogî whose śakti has awakened, and who has renounced all actions, attains to the condition of Samâdhi, without any effort.

When the Prâṇa flows in the Suṣumnâ, and the mind has entered śûnya, then the Yogî is free from the effects of Karmas.

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.

Amarolî, Vajrolî and Sahajolî are accomplished when the mind becomes calm and Prâṇa has entered the middle channel.

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.

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.

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.

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.

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.

The Prâṇa, flowing through the Suṣumnâ, brings about the condition of manonmaṇî; other practices are simply futile for the Yogî.

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.

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.

Breathing is lessened when the mind becomes absorbed, and the mind becomes absorbed when the Prâṇa is restrained.

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.

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.

By nature, Mercury and mind are unsteady: there is nothing in the world which cannot be accomplished when these are made steady.

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.

The breathing is calmed when the mind becomes steady and calm; and hence the preservation of bindu (sperm). The preservation of this latter makes the satwa established in the body.

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.

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.

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.

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.

They often speak of Laya, Laya; but what is meant by it?

Laya is simply then forgetting of the objects of senses when the Vâsanâs (desires) do not rise into existence again.

The Vedas and the Śâstras are like ordinary public women. Śâmhhavî Mudrâ is the one, which is secluded like a respectable lady.

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.

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 (Shiva.)

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.

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.

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.

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?

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.

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.

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.

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.

The Khecharî which causes the stream to flow from the Chandra (Śoma) is beloved of Shiva. The incomparable divine Suṣumnâ should be closed by the tongue drawn back.

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.

The seat of Shiva 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.

The Khecharî should be practised till there is Yoga-nidrâ (Samâdhi). One who has induced Yoga-nidrâ, cannot fall a victim to death.

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).

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).

By thus practising, night and day, the breathing is brought under control, and, as the practice increases, the mind becomes calm and steady.

By rubbing the body over with Amrita (exuding from the moon), from head to foot, one gets Mahâkâyâ, i.e., great strength and energy.

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.

Keep the âtmâ inside the Kha (Brahma) and place Brahma inside your âtmâ. Having made everything pervaded with Kha (Brahma), think of nothing else.

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.

He should be neither of his inside nor of outside world; and, leaving all thoughts, he should think of nothing.

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.

As camphor disappears in fire, and rock salt in water, so the mind united with the âtmâ loses its identity.

When the knowable, and the knowledge, are both destroyed equally, then there is no second way (i.e., Duality is destroyed).

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.)

Mind disappears by removing the knowable, and, on its disappearance, âtmâ only remains behind.

The high-souled Âchâryas (Teachers) of yore gained experience in the various methods of Samâdhi themselves, and then they preached them to others.

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.

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.

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.

Sitting with Mukta Âsana and with the Sâmbhavî Madill, the Yogî should hear the sound inside his right ear, with collected mind.

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.

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.)

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.

In the ârambha, a Yogî's body becomes divine, glowing, healthy, and emits a divine swell. The whole of his heart becomes void.

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.

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.

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.

Conquering, then, the pleasures of the mind, ecstacy is spontaneously produced which is devoid of evils, pains, old age, disease, hunger and sleep.

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.

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.

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.

Those who are ignorant of the Râja-Yoga and practise only the Haṭha-Yoga, will, in my opinion, waste their energy fruitlessly.

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).

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.

The sound which a muni hears by closing his ears with his fingers, should be heard attentively, till the mind becomes steady in it.

By practising with this nâda, all other external sounds are stopped. The Yogî becomes happy by overcoming all distractions within 15 days.

In the beginning, the sounds heard are of great variety and very loud; but, as the practice increases, they become more and more subtle.

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.

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.

Though hearing loud sounds like those of thunder, kettle drums, etc., one should practise with the subtle sounds also.

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.

Wherever the mind attaches itself first, it becomes steady there; and then it becomes absorbed in it.

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.

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.

The mind, captivated in the snare of nâda, gives up all its activity; and, like a bird with clipped wings, becomes calm at once.

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.

Nada is the snare for catching the mind; and, when it is caught like a deer, it can be killed also like it.

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.

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.

The mind is like a serpent, forgetting all its unsteadiness by hearing the nâda, it does not run away anywhere.

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.

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.

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.

So long as the sounds continue, there is the idea of âkâśa. When they disappear, then it is called Para Brahma, Paramâtmana.

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.

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.

Tatwa is the seed, Haṭha the field; and Indifference (Vairâgya) the water. By the action of these three, the creeper Unmanî thrives very rapidly.

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).

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.

There is no doubt, such a Yogî becomes free from all states, from all cares, and remains like one dead.

He is not devoured by death, is not bound by his actions. The Yogî who is engaged in Samâdhi is overpowered by none.

The Yogî, engaged in Samâdhi, feels neither smell, taste, color, touch, sound, nor is conscious of his own self.

He whose mind is neither sleeping, waking, remembering, destitute of memory, disappearing nor appearing, is liberated.

He feels neither heat, cold, pain, pleasure, respect nor disrespect. Such a Yogî is absorbed in Samâdhi.

He who, though awake, appears like one sleeping, and is without inspiration and expiration, is certainly free.

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.

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.

Chapter 4 — Chaturthopadeśaḥ