Introduction | I. Āsana | II. Ṣaṭkarma and Prāṇāyāma | III. Mudrā and Bandha | IV. Samādhi

 Haṭhayogapradīpikā (Hatha Yoga Pradipika): Section 4

Samādhi

 Introduction

Hi, Gabriel Pradīpaka... again. This is the fourth section of Haṭhayogapradīpikā. The subject to be dealt with is "Samādhi" --"Yogic trance"--. This is the culminating point in Yoga, since from Samādhi, the attainment of Liberation becomes a tangible Reality.

Warning: All methods and techniques taught in this scripture MUST be practiced under the proper guidance of a qualified teacher. Of course, this site takes no responsibility in case you decide to ignore the present warning.

Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.

When reading this scripture, remember the place and time in which it was written, that is,
India during the medieval age. If you forget that, you will not understand some advises, practices and the like recommended by Svātmārāma (the author).

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 Section 4: Samādhi

नमः शिवाय गुरवे नादबिन्दुकलात्मने।
निरञ्जनपदं याति नित्यं तत्र परायणः॥१॥
Namaḥ śivāya gurave nādabindukalātmane|
Nirañjanapadaṁ yāti nityaṁ tatra parāyaṇaḥ||1||

Salutation (namas) to Śiva (śivāya) who is the Guru (gurave) (and) whose nature is Nāda, Bindu and Kalā (nāda-bindu-kalā-ātmane). He who is always wholly devoted (nityam... parāyaṇaḥ) to Him (in the form of Nāda, Bindu and Kalā) (tatra) attains (yāti) the Inmaculate State (nirañjana-padam)||1||

अथेदानीं प्रवक्ष्यामि समाधिक्रममुत्तमम्।
मृत्युघ्नं च सुखोपायं ब्रह्मानन्दकरं परम्॥२॥
Athedānīṁ pravakṣyāmi samādhikramamuttamam|
Mṛtyughnaṁ ca sukhopāyaṁ brahmānandakaraṁ param||2||

After (a talk about Āsana, Kumbhaka and Mudrā) (atha), now (idānīm) I will describe (pravakṣyāmi) the highest (uttamam) method of Samādhi --yogic trance-- (samādhi-kramam), which destroys death (mṛtyu-ghnam), which is an easy means (sukha-upāya) and (ca) which is the greatest (param) producer of the Bliss of Brahma (brahma-ānanda-karam)||2||

राजयोगः समाधिश्चोन्मनी च मनोन्मनी।
अमरत्वं लयस्तत्त्वं शून्याशून्यं परं पदम्॥३॥
अमनस्कं तथाद्वैतं निरालम्बं निरञ्जनम्।
जीवन्मुक्तिश्च सहजा तुर्या चेत्येकवाचकाः॥४॥
Rājayogaḥ samādhiśconmanī ca manonmanī|
Amaratvaṁ layastattvaṁ śūnyāśūnyaṁ paraṁ padam||3||
Amanaskaṁ tathādvaitaṁ nirālambaṁ nirañjanam|
Jīvanmuktiśca sahajā turyā cetyekavācakāḥ||4||

“Rājayoga (rāja-yogaḥ), Samādhi (samādhiḥ), Unmanī (unmanī), Manonmanī (manonmanī), Amaratva (amaratvam), Laya (layaḥ), Tattva (tattvam), Śūnyāśūnya (śūnyāśūnyam), Paraṁ Padam (param padam), Amanaska (amanaskam), Advaita (advaitam), Nirālamba (nirālambam), Nirañjana (nirañjanam), Jīvanmukti (jīvat-muktiḥ), Sahajā (sahajā), and (ca... ca... tathā... ca... ca) Turyā (turyā… iti)” (are) synonyms (ekavācakāḥ)||3-4||

सलिले सैन्धवं यद्वत्साम्यं भजति योगतः।
तथात्ममनसोरैक्यं समाधिरभिधीयते॥५॥
यदा सङ्क्षीयते प्राणो मानसं च प्रलीयते।
तदा समरसत्वं च समाधिरभिधीयते॥६॥
तत्समं च द्वयोरैक्यं जीवात्मपरमात्मनोः।
प्रनष्टसर्वसङ्कल्पः समाधिः सोऽभिधीयते॥७॥
Salile saindhavaṁ yadvatsāmyaṁ bhajati yogataḥ|
Tathātmamanasoraikyaṁ samādhirabhidhīyate||5||
Yadā saṅkṣīyate prāṇo mānasaṁ ca pralīyate|
Tadā samarasatvaṁ ca samādhirabhidhīyate||6||
Tatsamaṁ ca dvayoraikyaṁ jīvātmaparamātmanoḥ|
Pranaṣṭasarvasaṅkalpaḥ samādhiḥ so'bhidhīyate||7 ||

Just as (yadvat) salt (saindhavam) in the (sea) water (salile) becomes one (with this water) (sāmyam bhajati) by means of combination or union (yogataḥ), so (tathā) Samādhi (samādhiḥ) is said to be (abhidhīyate) the unity (aikyam) of Ātmā --Self-- and mind (ātma-manasoḥ). When (yadā) (the movement of) the vital energy (prāṇaḥ) is eliminated (saṅkṣīyate) and (ca) the mind (mānasam) becomes dissolved (pralīyate), then (tadā) (the resulting) equable state --with the same taste-- (samarasatvam ca) is called (abhidhīyate) Samādhi (samādhiḥ). That equable state (tad-samam) and (ca) unity (aikyam) of the two (dvayoḥ) —of individual soul and Supreme Self (jīvātma-paramātmanoḥ)— (accompanied by) the annihilation of all the ideations (pranaṣṭa-sarva-saṅkalpaḥ) is called (abhidhīyate) Samādhi (samādhiḥ saḥ)||5-7||

राजयोगस्य माहात्म्यं को वा जानाति तत्त्वतः।
ज्ञानं मुक्तिः स्थितिः सिद्धिर्गुरुवाक्येन लभ्यते॥८॥
दुर्लभो विषयत्यागो दुर्लभं तत्त्वदर्शनम्।
दुर्लभा सहजावस्था सद्गुरोः करुणां विना॥९॥
Rājayogasya māhātmyaṁ ko vā jānāti tattvataḥ|
Jñānaṁ muktiḥ sthitiḥ siddhirguruvākyena labhyate||8||
Durlabho viṣayatyāgo durlabhaṁ tattvadarśanam|
Durlabhā sahajāvasthā sadguroḥ karuṇāṁ vinā||9 ||

Who, in reality, possibly (kaḥ vā... tattvatas) knows (jānāti) the glory and exalted position (māhātmya) of Rājayoga (rāja-yogasya)? Knowledge (jñānam), (Videha)mukti --i.e. Liberation in which the body is abandoned-- (muktiḥ), Sthiti --i.e. Jīvanmukti or Liberation where the body is retained-- (sthitiḥ) (and) supernatural power (siddhiḥ) are obtained --lit. is obtained-- (labhyate) through the Guru's word(s) (guru-vākyena). Without (vinā) the compassion (karuṇām) of the true Guru (sat-guroḥ), renunciation of things --e.g. a wife, etc.-- (viṣaya-tyāgaḥ), perception of the Truth (tattva-darśanam) (and) Natural State (sahaja-avasthā) are difficult to be gotten (durlabhaḥ... durlabham... durlabhā)||8-9||

 विविधैरासनैः कुम्भैर्विचित्रैः करणैरपि।
प्रबुद्धायां महाशक्तौ प्राणः शून्ये प्रलीयते॥१०॥
Vividhairāsanaiḥ kumbhairvicitraiḥ karaṇairapi|
Prabuddhāyāṁ mahāśaktau prāṇaḥ śūnye pralīyate||10||

When the Great Power awakens (prabuddhāyām mahāśaktau) through the various postures (vividhaiḥ āsanaiḥ), through the varied breath retentions (kumbhaiḥ vicitraiḥ), (and) also (api) through the instruments --this word has some other valid meanings in this context-- (karaṇaiḥ), the vital energy (prāṇaḥ) dissolves (pralīyate) into the void (śūnye)||10||

उत्पन्नशक्तिबोधस्य त्यक्तनिःशेषकर्मणः।
योगिनः सहजावस्था स्वयमेव प्रजायते॥११॥
सुषुम्णावाहिनि प्राणे शून्ये विशति मानसे।
तदा सर्वाणि कर्माणि निर्मूलयति योगवित्॥१२॥
Utpannaśaktibodhasya tyaktaniḥśeṣakarmaṇaḥ|
Yoginaḥ sahajāvasthā svayameva prajāyate||11||
Suṣumṇāvāhini prāṇe śūnye viśati mānase|
Tadā sarvāṇi karmāṇi nirmūlayati yogavit||12||

The Natural State (sahaja-avasthā) arises (prajāyate) by Itself (svayam eva) in the case of the Yogī who is awake with respect to the ascending Śakti and who has abandoned all karma-s --the word "karma" would mean here "the accumulated impressions," if I have understood correctly-- (utpanna-śakti-bodhasya tyakta-niḥśeṣa-karmaṇaḥ... yoginaḥ). When the vital energy flows in the Suṣumṇā and the mind enters the void (suṣumṇā-vāhini prāṇe śūnye viśati mānase), then (tadā) the Knower of Yoga (yoga-vit) uproots (nirmūlayati) all (sarvāṇi) the karma-s (karmāṇi)||11-12||

अमराय नमस्तुभ्यं सोऽपि कालस्त्वया जितः।
पतितं वदने यस्य जगदेतच्चराचरम्॥१३॥
Amarāya namastubhyaṁ so'pi kālastvayā jitaḥ|
Patitaṁ vadane yasya jagadetaccarācaram||13||

Salutation (namas) to You (tubhyam), to the Immortal One (amarāya)! It has been conquered (jitaḥ) by You (tvayā) even (api) that Time (saḥ... kālaḥ) in whose mouth (vadane yasya) has fallen (patitam) this (etad) world (jagat) consisting of the moving and the non-moving (cara-acaram)||13||

चित्ते समत्वमापन्ने वायौ व्रजति मध्यमे।
तदामरोली वज्रोली सहजोली प्रजायते॥१४॥
Citte samatvamāpanne vāyau vrajati madhyame|
Tadāmarolī vajrolī sahajolī prajāyate||14||

When the mind has attained equanimity (citte samatvam āpanne), (and) when the vital air moves through the middle passage --through Suṣumṇā-- (vāyau vrajati madhyame), then (tadā) do occur (prajāyate) Amarolī (amarolī), Vajrolī (vajrolī) (and) Sahajolī (sahajolī)||14||

ज्ञानं कुतो मनसि सम्भवतीह तावत्प्राणो’पि जीवति मनो म्रियते न यावत्।
प्राणो मनो द्वयमिदं विलयं नयेद्यो मोक्षं स गच्छति नरो न कथञ्चिदन्यः॥१५॥
Jñānaṁ kuto manasi sambhavatīha tāvatprāṇo’pi jīvati mano mriyate na yāvat|
Prāṇo mano dvayamidaṁ vilayaṁ nayedyo mokṣaṁ sa gacchati naro na kathañcidanyaḥ||15||

How (kutas) shall arise (sambhavati) in this world (iha) Knowledge (jñānam) in the mind (manasi) while (tāvat) still (api) lives (jīvati) the vital energy (prāṇaḥ), (and) as long as (yāvat) the mind (manas) has not died (mriyate na)? (Only) that man (saḥ... naraḥ) who (yaḥ) leads (nayet) this pair (dvayam idam) of vital energy and mind (prāṇaḥ manas) toward (their) total dissolution (vilayam) attains Liberation (mokṣam... gacchati), (and) no other (man) at all (na kathañcid anyaḥ)||15||

ज्ञात्वा सुषुम्णासद्भेदं कृत्वा वायुं च मध्यगम्।
स्थित्वा सदैव सुस्थाने ब्रह्मरन्ध्रे निरोधयेत्॥१६॥
Jñātvā suṣumṇāsadbhedaṁ kṛtvā vāyuṁ ca madhyagam|
Sthitvā sadaiva susthāne brahmarandhre nirodhayet||16||

After knowing (jñātvā) the true unfolding or opening of the Suṣumṇā (suṣumṇā-sat-bhedam), and (ca) having made (kṛtvā) the vital air (vāyum) move through (that) middle passage (madhya-gam), (and) after having remained (sthitvā) always (sadā eva) in a good place (su-sthāne), (the Yogī) should block or confine (nirodhayet) (the vital air) in Brahmarandhra --in the hole of Brahmā located at the crown of the head-- (brahma-randhre)||16||

सूर्यचन्द्रमसौ धत्तः कालं रात्रिन्दिवात्मकम्।
भोक्त्री सुषुम्ना कालस्य गुह्यमेतदुदाहृतम्॥१७॥
Sūryacandramasau dhattaḥ kālaṁ rātrindivātmakam|
Bhoktrī suṣumnā kālasya guhyametadudāhṛtam||17||

The sun and the moon (sūrya-candramasau) divide (dhattaḥ) Time (kālam) into day and night (rātrindiva-ātmakam). This (etad) (is) the secret (guhyam) that is declared (now) (udāhṛtam): The Suṣumṇā (suṣumnā) is the Consumer (bhoktrī) of time (kālasya)||17||

द्वासप्ततिसहस्राणि नाडीद्वाराणि पञ्जरे।
सुषुम्णा शाम्भवी शक्तिः शेषास्त्वेव निरर्थकाः॥१८॥
Dvāsaptatisahasrāṇi nāḍīdvārāṇi pañjare|
Suṣumṇā śāmbhavī śaktiḥ śeṣāstveva nirarthakāḥ||18||

(There exist) seventy-two thousand (dvāsaptati-sahasrāṇi) doors or openings (in the form of) subtle channels (nāḍī-dvārāṇi) in the cage (of this body) (pañjare). The Suṣumṇā (suṣumṇā) is the Śakti (śaktiḥ) of Śambhu (śāmbhavī), (while the) remaining (channels) (śeṣāḥ) (are) certainly (tu eva) useless and unimportant (nirarthakāḥ)||18||

वायुः परिचितो यस्मादग्निना सह कुण्डलीम्।
बोधयित्वा सुषुम्णायां प्रविशेन्निरोधतः॥१९॥
सुषुम्णावाहिनि प्राणे सिद्ध्यत्येव मनोन्मनी।
अन्यथा त्वितराभ्यासाः प्रयासायैव योगिनाम्॥२०॥
Vāyuḥ paricito yasmādagninā saha kuṇḍalīm|
Bodhayitvā suṣumṇāyāṁ praviśennirodhataḥ||19||
Suṣumṇāvāhini prāṇe siddhyatyeva manonmanī|
Anyathā tvitarābhyāsāḥ prayāsāyaiva yoginām||20||

From which (yasmāt), after awakening (bodhayitvā) the Kuṇḍalinī (kuṇḍalīm) together with the fire --as I understand, it refers to «samāna»-- (agninā), the accumulated (paricitaḥ) vital air (vāyuḥ) should enter --or in the present tense, «enters»-- (praviśet) into the Suṣumṇā (suṣumṇāyām) by means of a blocking or closing (nirodhatas). When the vital energy moves through the Suṣumṇā (suṣumṇā-vāhini prāṇe), Manonmanī --the mindless state-- (manonmanī) is achieved/consummated (siddhyati eva). Otherwise (anyathā), the other practices (itara-abhyāsāḥ) (would be) only (eva) for the affliction (prayāsāya) of the Yogī-s (yoginām)||19-20||

 पवनो बध्यते येन मनस्तेनैव बध्यते।
मनश्च बध्यते येन पवनस्तेन बध्यते॥२१॥
हेतुद्वयं तु चित्तस्य वासना च समीरणः।
तयोर्विनष्ट एकस्मिंस्तौ द्वावपि विनश्यतः॥२२॥
मनो यत्र विलीयेत पवनस्तत्र लीयते।
पवनो लीयते यत्र मनस्तत्र विलीयते॥२३॥
दुग्धाम्बुवत्सम्मिलितावुभौ तौ तुल्यक्रियौ मानसमारुतौ हि।
यतो मरुत्तत्र मनःप्रवृत्तिर्यतो मनस्तत्र मरुत्प्रवृत्तिः॥२४॥
तत्रैकनाशादपरस्य नाश एकप्रवृत्तेरपरप्रवृत्तिः।
अध्वस्तयोश्चेन्द्रियवर्गवृत्तिः प्रध्वस्तयोर्मोक्षपदस्य सिद्धिः॥२५॥
Pavano badhyate yena manastenaiva badhyate|
Manaśca badhyate yena pavanastena badhyate||21||
Hetudvayaṁ tu cittasya vāsanā ca samīraṇaḥ|
Tayorvinaṣṭa ekasmiṁstau dvāvapi vinaśyataḥ||22||
Mano yatra vilīyeta pavanastatra līyate|
Pavano līyate yatra manastatra vilīyate||23||
Dugdhāmbuvatsammilitāvubhau tau tulyakriyau mānasamārutau hi|
Yato maruttatra manaḥpravṛttiryato manastatra marutpravṛttiḥ||24||
Tatraikanāśādaparasya nāśa ekapravṛtteraparapravṛttiḥ|
Adhvastayoścendriyavargavṛttiḥ pradhvastayormokṣapadasya siddhiḥ||25||

The vital air (pavanaḥ) is restricted (badhyate), by which (yena) the mind (manas) is restricted (badhyate) for that very reason (tena eva). And (ca) the mind (manas) is restricted (badhyate), by which (yena) the vital air (pavanaḥ) is restricted (badhyate) for that reason (tena). The two causes (hetu-dvayam tu) of the mind (cittasya) (are) vāsanā --tendency-- (vāsanā) and (ca) vital energy (samīraṇaḥ). When one of them disappears (tayoḥ vinaṣṭe ekasmin), both (tau dvau api) disappear (vinaśyataḥ). Wherever (yatra) the mind (manas) dissolves (vilīyeta), there (tatra) the vital air (pavanaḥ) dissolves (līyate). (And) wherever (yatra) the vital air (pavanaḥ) dissolves (līyate), there (tatra) the mind (manas) dissolves (vilīyate). Both mind and vital air (ubhau tau... mānasa-mārutau hi) are equal in their activities (tulya-kriyau). Mixed together (sammilitau), (they are) like milk and water (dugdha-ambu-vat). (That is why,) wherever (yatas) (there is) vital air (marut), there (tatra) (there is) manifestation of the mind (manas-pravṛttiḥ), (and) wherever (yatas) (there is) mind (manas), there (tatra) (there is) manifestation of the vital energy (marut-pravṛttiḥ). Therefore (tatra), from the elimination of one (eka-nāśāt), (there results) the elimination (nāśaḥ) of the other (aparasya), (and) from the manifestation of one (eka-pravṛtteḥ), (there results) the manifestation of the other (apara-pravṛttiḥ). And (ca) when both exist (adhvastayoḥ), (there arises) the activity/operation of the group of indriya-s --powers of perception and action-- (indriya-varga-vṛttiḥ); (but) when both disappear (pradhvastayoḥ), (there bursts forth) the attainment (siddhiḥ) of the State of Liberation (mokṣa-padasya)||21-25||

रसस्य मनसश्चैव चञ्चलत्वं स्वभावतः।
रसो बद्धो मनो बद्धं किं न सिद्ध्यति भूतले॥२६॥
मूर्च्छितो हरते व्याधीन्मृतो जीवयति स्वयम्।
बद्धः खेचरतां धत्ते रसो वायुश्च पार्वति॥२७॥
Rasasya manasaścaiva cañcalatvaṁ svabhāvataḥ|
Raso baddho mano baddhaṁ kiṁ na siddhyati bhūtale||26||
Mūrcchito harate vyādhīnmṛto jīvayati svayam|
Baddhaḥ khecaratāṁ dhatte raso vāyuśca pārvati||27||

The instability (cañcalatvam) of mercury (rasasya) and (ca eva) of the mind (manasaḥ) is by nature --that is, they are naturally unstable-- (svabhāvatas). (If) mercury (rasaḥ) (and) mind (manas) are stabilized --lit. restricted-- (baddhaḥ... baddhaḥ), what (kim) is not achieved (siddhyati) upon the face of the Earth (bhū-tale)? O Pārvatī (pārvati), mercury (rasaḥ) and (ca) the vital air (vāyuḥ), stabilized --lit. «fainted»; now the author puts everything in the singular although he should use the plural-- (mūrcchitaḥ), destroy --I expected «harante»-- (harate) diseases (vyādhīn); without activity --lit. «dead»-- (mṛtaḥ), they restore (everything) to life (jīvayati) by themselves (svayam); (and) restricted (baddhaḥ), they grant --I expected «dadhate»-- (dhatte) movement through space (khe-caratām) --the Sanskrit is very convoluted in stanza 27--||26-27||

मनःस्थैर्यं स्थिरो वायुस्ततो बिन्दुः स्थिरो भवेत्।
बिन्दुस्थैर्यात्सदा सत्त्वं पिण्डस्थैर्यं प्रजायते॥२८॥
Manaḥsthairyaṁ sthiro vāyustato binduḥ sthiro bhavet|
Bindusthairyātsadā sattvaṁ piṇḍasthairyaṁ prajāyate||28||

(When there is) steadiness and mental calm --I expected «manaḥsthairye»-- (manas-sthairyam), the vital air (vāyuḥ) is steady and calm (sthiraḥ), (and) therefore/after that (tatas), the bindu (binduḥ) becomes steady (sthiraḥ bhavet). Through the steadiness and calm of the bindu (bidu-sthairyāt), sattva (sattvam) always (sadā) generates (prajāyate) bodily steadiness and calm (piṇḍa-sthairyam)||28||

इन्द्रियाणां मनो नाथो मनोनाथस्तु मारुतः।
मारुतस्य लयो नाथः स लयो नादमाश्रितः॥२९॥
सो’यमेवास्तु मोक्षाख्यो मास्तु वापि मतान्तरे।
मनःप्राणलये कश्चिदानन्दः सम्प्रवर्तते॥३०॥
Indriyāṇāṁ mano nātho manonāthastu mārutaḥ|
Mārutasya layo nāthaḥ sa layo nādamāśritaḥ||29||
So’yamevāstu mokṣākhyo māstu vāpi matāntare|
Manaḥprāṇalaye kaścidānandaḥ sampravartate||30||

The mind (manas) (is) the lord (nāthaḥ) of the indriya-s --of the powers of perception and action-- (indriyāṇām), but (tu) the vital air (mārutaḥ) (is) the lord of the mind (manas-nāthaḥ). The dissolution (layaḥ) (is) the lord (nāthaḥ) of the vital air (mārutasya), (and in turn,) that dissolution (saḥ layaḥ) is subject (āśritaḥ) to nāda (nādam). Let this very thing (sa ayam eva astu) be called Liberation (mokṣa-ākhyaḥ), or (vā api) let it not be (so called) according to another view (mā astu vā api mata-antare)! When the mind and the vital energy dissolve (manas-prāṇa-laye), a certain bliss --the term «kaścid» could also indicate «indescribable, ineffable», poetically speaking, but not in a strictly literal sense-- (kaścid ānandaḥ) arises (sampravartate)||29-30||

 प्रनष्टश्वासनिश्वासः प्रध्वस्तविषयग्रहः।
निश्चेष्टो निर्विकारश्च लयो जयति योगिनाम्॥३१॥
Pranaṣṭaśvāsaniśvāsaḥ pradhvastaviṣayagrahaḥ|
Niśceṣṭo nirvikāraśca layo jayati yoginām||31||

In the case of the Yogī-s (yoginām), the dissolution (layaḥ) triumphs (jayati) in which inhalation and exhalation have ceased (pranaṣṭa-śvāsa-niśvāsaḥ), in which the perception of objects has disappeared (pradhvasta-viṣaya-grahaḥ), in which there is motionlessness (niśceṣṭaḥ), and (ca) in which there is no mutation (nirvikāraḥ)||31||

उच्छिन्नसर्वसङ्कल्पो निःशेषाशेषचेष्टितः।
स्वावगम्यो लयः कोऽपि जायते वागगोचरः॥३२॥
यत्र दृष्टिर्लयस्तत्र भूतेन्द्रियसनातनी।
सा शक्तिर्जीवभूतानां द्वे अलक्ष्ये लयं गते॥३३॥
Ucchinnasarvasaṅkalpo niḥśeṣāśeṣaceṣṭitaḥ|
Svāvagamyo layaḥ ko'pi jāyate vāgagocaraḥ||32||
Yatra dṛṣṭirlayastatra bhūtendriyasanātanī|
Sā śaktirjīvabhūtānāṁ dve alakṣye layaṁ gate||33||

A certain (and indescribable) dissolution (layaḥ ko'pi) arises (jāyate) in which all notions have been eliminated (ucchinna-sarva-saṅkalpaḥ), in which all movement has ceased (niḥśeṣa-aśeṣa-ceṣṭitaḥ), which is understood by the Self (sva-avagamyaḥ), (and) which is not within the sphere of speech (vāk-agocaraḥ). Wherever (yatra) the gaze (dṛṣṭiḥ) (is directed), there (tatra) (occurs) the dissolution (layaḥ). The Śakti (sā śaktiḥ) of living beings (jīva-bhūtānām) (is This One) in which gross elements and indriya-s eternally exist (bhūta-indriya-sanātanī). The two --gross elements and indriya-s-- (dve) dissolve (layam gate) in That Which Has No Particular Marks or Characteristics (alakṣye)||32-33||

लयो लय इति प्राहुः कीदृशं लयलक्षणम्।
अपुनर्वासनोत्थानाल्लयो विषयविस्मृतिः॥३४॥
Layo laya iti prāhuḥ kīdṛśaṁ layalakṣaṇam|
Apunarvāsanotthānāllayo viṣayavismṛtiḥ||34||

They say (prāhuḥ) "Dissolution, dissolution" (layaḥ layaḥ iti), (but) what (kīdṛśam) (is) the characteristic of dissolution (laya-lakṣaṇam)? (The answer is as follows:) Dissolution (layaḥ) (is) the forgetting of the objects of the senses (viṣaya-vismṛtiḥ) through the non-arising of vāsanā-s again (a-punar-vāsanā-utthānāt)||34||

वेदशास्त्रपुराणानि सामान्यगणिका इव।
एकैव शाम्भवी मुद्रा गुप्ता कुलवधूरिव॥३५॥
Vedaśāstrapurāṇāni sāmānyagaṇikā iva|
Ekaiva śāmbhavī mudrā guptā kulavadhūriva||35||

The Veda-s, the (related) scriptures, and the Purāṇa-s (veda-śāstra-purāṇāni) (are) like (iva) common courtesans (sāmānya-gaṇikāḥ). (However,) the Śāmbhavīmudrā (śāmbhavī mudrā), the only one, indeed (ekā eva), is kept secret (guptā) like (iva) a virtuous wife (of good lineage) (kula-vadhūḥ)||35||

अथ शाम्भवी
अन्तर्लक्ष्यं बहिर्दृष्टिर्निमेषोन्मेषवर्जिता।
एषा सा शाम्भवी मुद्रा वेदशास्त्रेषु गोपिता॥३६॥
अन्तर्लक्ष्यविलीनचित्तपवनो योगी यदा वर्तते दृष्ट्या निश्चलतारया बहिरधः पश्यन्नपश्यन्नपि।
मुद्रेयं खलु शाम्भवी भवति सा लब्धा प्रसादाद्गुरोः शून्याशून्यविलक्षणं स्फुरति तत्तत्त्वं पदं शाम्भवम्॥३७॥
Atha śāmbhavī
Antarlakṣyaṁ bahirdṛṣṭirnimeṣonmeṣavarjitā|
Eṣā sā śāmbhavī mudrā vedaśāstreṣu gopitā||36||
Antarlakṣyavilīnacittapavano yogī yadā vartate dṛṣṭyā niścalatārayā bahiradhaḥ paśyannapaśyannapi|
Mudreyaṁ khalu śāmbhavī bhavati sā labdhā prasādādguroḥ śūnyāśūnyavilakṣaṇaṁ sphurati tattattvaṁ padaṁ śāmbhavam||37||

Now (atha) (the Mudrā of) the consort of Śambhu (śāmbhavī):

Consciousness is internalized (antar-lakṣyam), (while) the external gaze (bahis-dṛṣṭiḥ) is devoid of blinking (nimeṣa-unmeṣa-varjitā). This very (eṣā sā) Mudrā (mudrā) (called) Śāmbhavī (śāmbhavī) is kept secret (gopitā) in the Vedic scriptures (veda-śāstreṣu). When (yadā) the Yogī (yogī), with his mind and vital air dissolved in the inner goal (antar-lakṣya-vilīna-citta-pavanaḥ), remains (vartate) with the pupil of the eye immobile in his gaze (dṛṣṭyā niścala-tārayā), although (api) he appears to look (paśyan) outward (bahis) (and) downward (adhas), (yet) he is not looking (apaśyan). This (iyam) Mudrā (mudrā) is (bhavati) truly (khalu) the Śāmbhavī (śāmbhavī). (When) she is obtained (sā labdhā) through the Grace (prasādāt) of the Guru (guroḥ), does flash forth (sphurati) that Truth (tad-tattvam) (which is) the State (padam) of Śambhu (śāmbhavam), (which is) a Causeless State that is a Void that is not Void --or also «(which) differs from the Void and from the opposite of the Void»-- (śūnya-aśūnya-vilakṣaṇam)||36-37||

श्रीशाम्भव्याश्च खेचर्या अवस्थाधामभेदतः।
भवेच्चित्तलयानन्दः शून्ये चित्सुखरूपिणि॥३८॥
Śrīśāmbhavyāśca khecaryā avasthādhāmabhedataḥ|
Bhaveccittalayānandaḥ śūnye citsukharūpiṇi||38||

Even though there is a difference with respect to the site of concentration or the states (avasthā-dhāma-bhedataḥ) of the venerable Śāmbhavīmudrā (śrī-śāmbhavyāḥ) and of the Khecarīmudrā (khecaryāḥ), (in both) there occurs (bhavet) the Bliss of the dissolution of the mind (citta-laya-ānandaḥ) in the Void whose nature is the Delight of Consciousness (śūnye cit-sukha-rūpiṇi)||38||

तारे ज्योतिषि संयोज्य किञ्चिदुन्नमयेद्भ्रुवौ।
पूर्वयोगं मनो युञ्जन्नुन्मनीकारकः क्षणात्॥३९॥
Tāre jyotiṣi saṁyojya kiñcidunnamayedbhruvau|
Pūrvayogaṁ mano yuñjannunmanīkārakaḥ kṣaṇāt||39||

After concentrating (saṁyojya) the two pupils of the eyes (tāre) on the light --during the practice of Śāmbhavīmudrā a light appears in the space between the eyebrows-- (jyotiṣi), (the Yogī) should raise (unnamayet) slightly (kiñcid) the eyebrows (bhruvau). The one who unites or concentrates (yuñjan) the mind (manas) according to the aforementioned/prior Yoga --somewhat recherché-- (pūrva-yogam), produces Unmanī --the mindless State-- (unmanī-kārakaḥ) immediately (kṣaṇāt)||39||

केचिदागमजालेन केचिन्निगमसङ्कुलैः।
केचित्तर्केण मुह्यन्ति नैव जानन्ति तारकम्॥४०॥
Kecidāgamajālena kecinnigamasaṅkulaiḥ|
Kecittarkeṇa muhyanti naiva jānanti tārakam||40||

Some people (kecid) are confused (muhyanti) by the net of Āgama-s --revealed, non-Vedic scriptures-- (āgama-jālena), others (kecid) by the multitudes of Nigama-s --in general, this term refers to the Veda-s-- (nigama-saṅkulaiḥ), (and even) others (kecid) by logic (tarkeṇa). (All of them) certainly do not know (na eva jānanti) the tāraka --lit. «the savior», i.e., the means for attaining Liberation-- (tārakam)||40||

 अर्धोन्मीलितलोचनः स्थिरमना नासाग्रदत्तेक्षणश्चन्द्रार्कावपि लीनतामुपनयन्निस्पन्दभावेन यः।
ज्योतीरूपमशेषबीजमखिलं देदीप्यमानं परं तत्त्वं तत्पदमेति वस्तु परमं वाच्यं किमत्राधिकम्॥४१॥
Ardhonmīlitalocanaḥ sthiramanā nāsāgradattekṣaṇaścandrārkāvapi līnatāmupanayannispandabhāvena yaḥ| Jyotīrūpamaśeṣabījamakhilaṁ dedīpyamānaṁ paraṁ tattvaṁ tatpadameti vastu paramaṁ vācyaṁ kimatrādhikam||41||

He who (yaḥ) remains with his eyes half-open (ardha-unmīlita-locanaḥ), with his mind steady (sthira-manāḥ), with his gaze directed toward the tip of the nose (nāsā-agra-datta-īkṣaṇaḥ), (and) leading (upanayan) the moon and the sun (candra-arkau api) toward dissolution (līnatām) by means of an immobile condition (nispanda-bhāvena), attains (eti) that State (tad-padam) which is the Supreme Reality (vastu paramam), the Highest Truth (param tattvam) whose form is Light (jyotī-rūpam), which is Complete --Without Intervals-- (akhilam), which contains all bīja-s --"seed-mantras" or "vowels"-- (aśeṣa-bījam), (and) which shines brilliantly (dedīpyamānam). What (kim) more (adhikam) can be said (vācyam) about this (atra)?||41||

दिवा न पूजयेल्लिङ्गं रात्रौ चैव न पूजयेत्।
सर्वदा पूजयेल्लिङ्गं दिवारात्रिनिरोधतः॥४२॥
Divā na pūjayelliṅgaṁ rātrau caiva na pūjayet|
Sarvadā pūjayelliṅgaṁ divārātrinirodhataḥ||42||

He should not worship (na pūjayet) the liṅga (liṅgam) during the day (divā), nor should he worship (the liṅga) (ca eva na pūjayet) during the night (rātrau). He should always worship (sarvadā pūjayet) the liṅga (liṅgam) by blocking day and night (divā-rātri-nirodhatas)||42||

अथ खेचरी
सव्यदक्षिणनाडीस्थो मध्ये चरति मारुतः।
तिष्ठते खेचरी मुद्रा तस्मिन्स्थाने न संशयः॥४३॥
इडापिङ्गलयोर्मध्ये शून्यं चैवानिलं ग्रसेत्।
तिष्ठते खेचरी मुद्रा तत्र सत्यं पुनः पुनः॥४४॥
सूर्यचन्द्रमसोर्मध्ये निरालम्बान्तरे पुनः।
संस्थिता व्योमचक्रे या सा मुद्रा नाम खेचरी॥४५॥
सोमाद्यत्रोदिता धारा साक्षात्सा शिववल्लभा।
पूरयेदतुलां दिव्यां सुषुम्णां पश्चिमे मुखे॥४६॥
पुरस्ताच्चैव पूर्येत निश्चिता खेचरी भवेत्।
अभ्यस्ता खेचरी मुद्राप्युन्मनी सम्प्रजायते॥४७॥
Atha khecarī
Savyadakṣiṇanāḍīstho madhye carati mārutaḥ|
Tiṣṭhate khecarī mudrā tasminsthāne na saṁśayaḥ||43||
Iḍāpiṅgalayormadhye śūnyaṁ caivānilaṁ graset|
Tiṣṭhate khecarī mudrā tatra satyaṁ punaḥ punaḥ||44||
Sūryacandramasormadhye nirālambāntare punaḥ|
Saṁsthitā vyomacakre yā sā mudrā nāma khecarī||45||
Somādyatroditā dhārā sākṣātsā śivavallabhā|
Pūrayedatulāṁ divyāṁ suṣumṇāṁ paścime mukhe||46||
Purastāccaiva pūryeta niścitā khecarī bhavet|
Abhyastā khecarī mudrāpyunmanī samprajāyate||47||

Now (atha) (the Mudrā) that moves in the Space of Consciousness (khecarī):

(When) the vital air (mārutaḥ) that is in the subtle channels of the left and the right (savya-dakṣiṇa-nāḍī-sthaḥ) moves (carati) through the middle (subtle channel) (madhye), the Khecarīmudrā (khecarī) remains (tiṣṭhate), without doubt (na saṁśayaḥ), in that place (tasmin sthāne). And (ca eva) (when) the Void (śūnyam) that is between Iḍā and Piṅgalā (iḍā-piṅgalayoḥ madhye) swallows (graset) the vital air (anilam), the Khecarīmudrā (khecarī mudrā) remains (tiṣṭhate) there (tatra) truly (satyam), again and again (punar punar). Moreover (punar), the Mudrā (sā mudrā) called (nāma) Khecarī (khecarī) which (yā) (is) between the sun and the moon (sūrya-candramasoḥ madhye), within the Supportless --that is, within Suṣumṇā-- (nirālambā-antare), dwells (saṁsthitā) in the Cakra or Wheel of the Ether (vyoma-cakre). The Beloved of Śiva --this refers to Suṣumṇā-- (sā śiva-vallabhā) in person (sākṣāt) (is) where (yatra) the stream (dhārā) has ascended (uditā) from the moon (somāt). He should fill (pūrayet) the unequaled (atulām) (and) divine (divyām) Suṣumṇā (suṣumṇām) in the posterior region (by means of the tongue) (paścime mukhe). And (ca eva) when it is filled (pūryeta) from the front (purastāt), the Khecarīmudrā (khecarī) becomes fixed (niścitā... bhavet). Also (api), (when) the Khecarīmudrā is practiced (abhyastā khecarī mudrā), Unmanī --the Mindless State-- (unmanī) arises (samprajāyate)||43-47||

भ्रुवोर्मध्ये शिवस्थानं मनस्तत्र विलीयते।
ज्ञातव्यं तत्पदं तुर्यं तत्र कालो न विद्यते॥४८॥
Bhruvormadhye śivasthānaṁ manastatra vilīyate|
Jñātavyaṁ tatpadaṁ turyaṁ tatra kālo na vidyate||48||

In the middle of the eyebrows (bhruvoḥ madhye) (is found) the Site of Śiva (śiva-sthānam). There (tatra) the mind (manas) is completely dissolved (vilīyate). That State (tad-padam) should be known (jñātavyam) as Turya --the Fourth State of Consciousness-- (turyam). There (tatra) there is no (na vidyate) Time (kālaḥ)||48||

अभ्यसेत्खेचरीं तावद्यावत्स्याद्योगनिद्रितः।
सम्प्राप्तयोगनिद्रस्य कालो नास्ति कदाचन॥४९॥
Abhyasetkhecarīṁ tāvadyāvatsyādyoganidritaḥ|
Samprāptayoganidrasya kālo nāsti kadācana||49||

He should truly practice (abhyaset... tāvat) Khecarīmudrā (khecarī) until (yāvat) he becomes yogically asleep (syāt yoga-nidritaḥ). Time (kālaḥ) never exists (na asti kadācana) for the one who has attained yogic sleep (samprāpta-yoga-nidrasya)||49||

निरालम्बं मनः कृत्वा न किञ्चिदपि चिन्तयेत्।
सबाह्याभ्यन्तरे व्योम्नि घटवत्तिष्ठति ध्रुवम्॥५०॥
Nirālambaṁ manaḥ kṛtvā na kiñcidapi cintayet|
Sabāhyābhyantare vyomni ghaṭavattiṣṭhati dhruvam||50||

After making (kṛtvā) (his) mind (manas) supportless (nirālambam), he should not think of anything (na kiñcid api cintayet). He remains (tiṣṭhati) fixed (dhruvam) like a pot (ghaṭa-vat) that is both outside and inside filled with space (sa-bāhya-abhyantare vyomni)||50||

 बाह्यवायुर्यथा लीनस्तथा मध्यो न संशयः।
स्वस्थाने स्थिरतामेति पवनो मनसा सह॥५१॥
एवमभ्यस्यतस्तस्य वायुमार्गे दिवानिशम्।
अभ्यासाज्जीर्यते वायुर्मनस्तत्रैव लीयते॥५२॥
Bāhyavāyuryathā līnastathā madhyo na saṁśayaḥ|
Svasthāne sthiratāmeti pavano manasā saha||51||
Evamabhyasyatastasya vāyumārge divāniśam|
Abhyāsājjīryate vāyurmanastatraiva līyate||52||

Just as (yathā) the external air (bāhya-vāyuḥ) is dissolved (līnaḥ), so too (tathā) the middle (air) (madhyaḥ), without doubt (na saṁśayaḥ). The vital air (pavanaḥ), together with the mind (manasā saha), becomes firm (sthiratām eti) in (its) own place --in Brahmarandhra-- (sva-sthāne). Thus (evam), for the one who practices (abhyasyataḥ tasya) day and night (divāniśam) on the path of the vital air --in Suṣumṇā-- (vāyu-mārge), the vital air (vāyuḥ) (and) the mind (manas) are dissolved (jīryate... līyate) right there (tatra eva) through (such) practice (abhyāsāt)||51-52||

अमृतैः प्लावयेद्देहमापादतलमस्तकम्।
सिध्यत्येव महाकायो महाबलपराक्रमः॥५३॥
Amṛtaiḥ plāvayeddehamāpādatalamastakam|
Sidhyatyeva mahākāyo mahābalaparākramaḥ||53||

He should abundantly bathe (plāvayet) the body (deham) with the nectars (amṛtaiḥ), from the soles of the feet to the head (ā-pāda-tala-mastakam). The one who has a great body (mahā-kāyaḥ) (along with) great strength and valor (mahā-bala-parākramaḥ) succeeds/becomes perfect (sidhyati eva)||53||

शक्तिमध्ये मनः कृत्वा शक्तिं मानसमध्यगाम्।
मनसा मन आलोक्य धारयेत्परमं पदम्॥५४॥
खमध्ये कुरु चात्मानमात्ममध्ये च खं कुरु।
सर्वं च खमयं कृत्वा न किञ्चिदपि चिन्तयेत्॥५५॥
Śaktimadhye manaḥ kṛtvā śaktiṁ mānasamadhyagām|
Manasā mana ālokya dhārayetparamaṁ padam||54||
Khamadhye kuru cātmānamātmamadhye ca khaṁ kuru|
Sarvaṁ ca khamayaṁ kṛtvā na kiñcidapi cintayet||55||

After having directed (kṛtvā) the mind (manas) toward the center of Śakti (śakti-madhye) (and) Śakti toward the center of the mind (śaktim mānasa-madhya-gām); (and) after having observed (ālokya) the mind (manas) with the mind (manasā), he should direct (that mind) (dhārayet) toward the Supreme State (paramam padam). Direct (kuru) the Self (ātmānam) toward the center of Kha --of the Space of Consciousness-- (kha-madhye), and (ca... ca) direct (kuru) Kha (kham) toward the center of the Self (ātma-madhye). After having made (kṛtvā) everything (sarvam ca) identical to Kha (kha-mayam), he should not think of anything (na kiñcid api cintayet)||54-55||

अन्तः शून्यो बहिः शून्यः शून्यः कुम्भ इवाम्बरे।
अन्तः पूर्णो बहिः पूर्णः पूर्णः कुम्भ इवार्णवे॥५६॥
बाह्यचिन्ता न कर्तव्या तथैवान्तरचिन्तनम्।
सर्वचिन्तां परित्यज्य न किञ्चिदपि चिन्तयेत्॥५७॥
सङ्कल्पमात्रकलनैव जगत्समग्रं सङ्कल्पमात्रकलनैव मनोविलासः।
सङ्कल्पमात्रमतिमुत्सृज निर्विकल्पमाश्रित्य निश्चयमवाप्नुहि राम शान्तिम्॥५८॥
Antaḥ śūnyo bahiḥ śūnyaḥ śūnyaḥ kumbha ivāmbare|
Antaḥ pūrṇo bahiḥ pūrṇaḥ pūrṇaḥ kumbha ivārṇave||56||
Bāhyacintā na kartavyā tathaivāntaracintanam|
Sarvacintāṁ parityajya na kiñcidapi cintayet||57||
Saṅkalpamātrakalanaiva jagatsamagraṁ saṅkalpamātrakalanaiva manovilāsaḥ|
Saṅkalpamātramatimutsṛja nirvikalpamāśritya niścayamavāpnuhi rāma śāntim||58||

Inside (antar) empty (śūnyaḥ), outside (bahis) empty (śūnyaḥ), like (iva) an empty (śūnyaḥ) pot (kumbhaḥ) in the sky (ambare). Inside (antar) full (pūrṇaḥ), outside (bahis) full (pūrṇaḥ), like (iva) a full (pūrṇaḥ) pot (kumbhaḥ) in the ocean (arṇave). External thoughts (bāhya-cintā) should not be produced (kartavyā), just as (tathā eva) internal thoughts (antar-cintanam) should not be produced. After completely abandoning (parityajya) all thoughts (sarva-cintām), he should not think of anything (na kiñcid api cintayet). The entire (samagram) world (jagat) (is) only the fabrication of mental notions (saṅkalpa-mātra-kalanā eva), (and) the mind's play (manas-vilāsaḥ) (is also) only the fabrication of mental notions (saṅkalpa-mātra-kalanā eva). Abandon (utsṛja) the mind that is only notions (saṅkalpa-mātra-matim), (and) after taking refuge (āśritya) in the definitive thought-free state (nirvikalpam... niścayam), attain (avāpnuhi), O Rāma (rāma)!, Peace (śāntim)||56-58||

कर्पूरमनले यद्वत्सैन्धवं सलिले यथा।
तथा सन्धीयमानं च मनस्तत्त्वे विलीयते॥५९॥
Karpūramanale yadvatsaindhavaṁ salile yathā|
Tathā sandhīyamānaṁ ca manastattve vilīyate||59||

Just as (yadvat) camphor (karpūra) is completely dissolved (vilīyate) in fire (anale), just as (yathā) salt (saindhavam) (does) in water (salile), in the same way (tathā), when the mind remains in samādhi --lit. «when the mind is connected»-- (sandhīyamānam ca manas), (it is completely dissolved) in the (Supreme) Principle --in the Truth-- (tattve)||59||

ज्ञेयं सर्वं प्रतीतं च ज्ञानं च मन उच्यते।
ज्ञानं ज्ञेयं समं नष्टं नान्यः पन्था द्वितीयकः॥६०॥
 मनोदृश्यमिदं सर्वं यत्किञ्चित्सचराचरम्।
मनसो ह्युन्मनीभावाद्द्वैतं नैवोपलभ्यते॥६१॥
ज्ञेयवस्तुपरित्यागाद्विलयं याति मानसम्।
मनसो विलये जाते कैवल्यमवशिष्यते॥६२॥
एवं नानाविधोपायाः सम्यक्स्वानुभवान्विताः।
समाधिमार्गाः कथिताः पूर्वाचार्यैर्महात्मभिः॥६३॥
Jñeyaṁ sarvaṁ pratītaṁ ca jñānaṁ ca mana ucyate|
Jñānaṁ jñeyaṁ samaṁ naṣṭaṁ nānyaḥ panthā dvitīyakaḥ||60||
Manodṛśyamidaṁ sarvaṁ yatkiñcitsacarācaram|
Manaso hyunmanībhāvāddvaitaṁ naivopalabhyate||61||
Jñeyavastuparityāgādvilayaṁ yāti mānasam|
Manaso vilaye jāte kaivalyamavaśiṣyate||62||
Evaṁ nānāvidhopāyāḥ samyaksvānubhavānvitāḥ|
Samādhimārgāḥ kathitāḥ pūrvācāryairmahātmabhiḥ||63||

Everything (sarvam) that can be known (jñeyam), (everything) known (pratītam), and (ca... ca) knowledge (jñānam), is said to be (ucyate) the mind (manas). (When both) knowledge (jñānam) (and) the knowable object (jñeyam) have disappeared (naṣṭam) equally (samam), there is no other (na anyaḥ) second (dvitīyakaḥ) path (panthā). All (sarvam) this (idam), whatever (yad kiñcid) animate or inanimate (sa-cara-acaram), (is) a mental appearance (manas-dṛśyam). Through the Unmanī State --Mindlessness-- (unmanī-bhāvāt) of the mind (manasaḥ), duality (dvaitam) is not perceived at all (na eva upalabhyate). By totally abandoning the knowable objects (jñeya-vastu-parityāgāt), the mind (mānasam) dissolves (vilayam yāti). When the dissolution of the mind occurs (manasaḥ vilaye jāte), (only) Kaivalya --lit. Isolation-- (kaivalyam) remains (avaśiṣyate). In this way (evam), (there exist) methods of various kinds (nānāvidha-upāyāḥ), which are completely connected with one's own experience (samyak-sva-anubhava-anvitāḥ). (Consequently,) they have been declared (kathitāḥ) (as) paths to Samādhi (samādhi-mārgāḥ) by the Ācārya-s --by the Guru-s-- and Great beings of antiquity (pūrva-ācāryaiḥ mahā-ātmabhiḥ)||60-63||

सुषुम्णायै कुण्डलिन्यै सुधायै चन्द्रजन्मने।
मनोन्मन्यै नमस्तुभ्यं महाशक्त्यै चिदात्मने॥६४॥
अशक्यतत्त्वबोधानां मूढानामपि सम्मतम्।
प्रोक्तं गोरक्षनाथेन नादोपासनमुच्यते॥६५॥
श्री-आदिनाथेन सपादकोटि लयप्रकाराः कथिता जयन्ति।
नादानुसन्धानकमेकमेव मन्यामहे मुख्यतमं लयानाम्॥६६॥
Suṣumṇāyai kuṇḍalinyai sudhāyai candrajanmane|
Manonmanyai namastubhyaṁ mahāśaktyai cidātmane||64||
Aśakyatattvabodhānāṁ mūḍhānāmapi sammatam|
Proktaṁ gorakṣanāthena nādopāsanamucyate||65||
Śrī-ādināthena sapādakoṭi layaprakārāḥ kathitā jayanti|
Nādānusandhānakamekameva manyāmahe mukhyatamaṁ layānām||66||

Salutation (namas) to You (tubhyam), Kuṇḍalinī (kuṇḍalinyai), who are Suṣumṇā (suṣumṇāyai), who are the Nectar of Immortality (sudhāyai) flowing from the moon --I believe this refers to Binduvisarga, a center located slightly behind the Brahmarandhra-- (candra-janmane), who are the Unmanī of the mind --the Mindless State of the mind-- (manas-unmanyai), who are the Great Power (mahā-śaktyai) whose nature is Consciousness (cit-ātmane). (Now I will describe) what is called (ucyate) worship of the Nāda (nāda-upāsanam), as it has been described (proktam) by Gorakṣanātha (gorakṣa-nāthena), (and) which is greatly honored (sammatam) even (api) by those who are confused and cannot understand the (Supreme) Principle (aśakya-tattva-bodhānām mūḍhānām). The twelve and a half million --lit. ten million plus a quarter (of ten million)-- (sa-pāda-koṭi) types of dissolution (laya-prakārāḥ) mentioned (kathitāḥ) by the venerable Ādinātha --by the venerable Primordial Lord-- (śrī-ādi-nāthena) are victorious (jayanti). (Nevertheless,) we think --it could be that Svātmārāma used the plural instead of the singular to refer to himself-- (manyāmahe) that (the method) which explores or investigates the Nāda (nāda-anusandhānakam) (is) the only (ekam eva) (and) most important (mukhyatamam) among (all methods of) the dissolutions (layānām)||64-66||

मुक्तासने स्थितो योगी मुद्रां सन्धाय शाम्भवीम्।
शृणुयाद्दक्षिणे कर्णे नादमन्तस्थमेकधीः॥६७॥
श्रवणपुटनयनयुगलघ्राणमुखानां निरोधनं कार्यम्।
शुद्धसुषुम्णासरणौ स्फुटममलः श्रूयते नादः॥६८॥
Muktāsane sthito yogī mudrāṁ sandhāya śāmbhavīm|
Śṛṇuyāddakṣiṇe karṇe nādamantasthamekadhīḥ||67||
Śravaṇapuṭanayanayugalaghrāṇamukhānāṁ nirodhanaṁ kāryam|
Śuddhasuṣumṇāsaraṇau sphuṭamamalaḥ śrūyate nādaḥ||68||

Remaining (sthitaḥ) in Muktāsana (mukta-āsane), after performing (sandhāya) Śāmbhavīmudrā (mudrām... śāmbhavīm), the Yogī (yogī) should listen (śṛṇuyāt) with utmost attention (ekadhīḥ) to the Nāda that sounds within --lit. that remains at the end-- (nādam antastham) the right ear (dakṣiṇe karṇe). When a closure (nirodhanam) of the auditory canal, of the two eyes, of the nose, and of the mouth (śravaṇa-puṭa-nayana-yugala-ghrāṇa-mukhānām) is effected (kāryam), a clear (amalaḥ) sound (nādaḥ) is heard (śrūyate), evidently (aphuṭam), in the pure passage of Suṣumṇā (śuddha-suṣumṇā-saraṇau)||67-68||

आरम्भश्च घटश्चैव तथा परिचयोऽपि च।
निष्पत्तिः सर्वयोगेषु स्यादवस्थाचतुष्टयम्॥६९॥
Ārambhaśca ghaṭaścaiva tathā paricayo'pi ca|
Niṣpattiḥ sarvayogeṣu syādavasthācatuṣṭayam||69||

In all Yoga-s (sarva-yogeṣu), there is (syāt) a group of four states (avasthā-catuṣṭayam): Beginning (ārambhaḥ), pot (ghaṭaḥ), accumulation (paricayaḥ), and (ca... ca eva... api ca) consummation (niṣpattiḥ)||69||

अथारम्भावस्था
ब्रह्मग्रन्थेर्भवेद्भेदो ह्यानन्दः शून्यसम्भवः।
विचित्रः क्वणको देहेऽनाहतः श्रूयते ध्वनिः॥७०॥
दिव्यदेहश्च तेजस्वी दिव्यगन्धस्त्वरोगवान्।
सम्पूर्णहृदयः शून्य आरम्भे योगवान्भवेत्॥७१॥
Athārambhāvasthā
Brahmagrantherbhavedbhedo hyānandaḥ śūnyasambhavaḥ|
Vicitraḥ kvaṇako dehe'nāhataḥ śrūyate dhvaniḥ||70||
 Divyadehaśca tejasvī divyagandhastvarogavān|
Sampūrṇahṛdayaḥ śūnya ārambhe yogavānbhavet||71||

Now (atha) the state (called) "beginning" (ārambha-avasthā):

(When) the piercing (bhedaḥ) of the knot of Brahmā (brahma-grantheḥ) occurs (bhavet... hi), Bliss arises from the void (ānandaḥ śūnya-sambhavaḥ); (and) a charming (vicitraḥ) sound (kvaṇakaḥ) (as well as) the Anāhata --not produced by striking-- (anāhataḥ) sound (dhvaniḥ) are heard (śrūyate) within the body (dehe). (The Yogī who experiences this) acquires a divine body (divya-dehaḥ), lustrous (tejasvī), endowed with a divine fragrance (divya-gandhaḥ tu), (and) free from disease (arogavān). At the "beginning" (ārambhe), in the void (śūnye), (that) Yogī (yogavān) becomes (bhavet) one whose heart is completely full (sampūrṇa-hṛdayaḥ)||70-71||

अथ घटावस्था
द्वितीयायां घटीकृत्य वायुर्भवति मध्यगः।
दृढासनो भवेद्योगी ज्ञानी देवसमस्तदा॥७२॥
विष्णुग्रन्थेस्ततो भेदात्परमानन्दसूचकः।
अतिशून्ये विमर्दश्च भेरीशब्दस्तदा भवेत्॥७३॥
Atha ghaṭāvasthā
Dvitīyāyāṁ ghaṭīkṛtya vāyurbhavati madhyagaḥ|
Dṛḍhāsano bhavedyogī jñānī devasamastadā||72||
Viṣṇugranthestato bhedātparamānandasūcakaḥ|
Atiśūnye vimardaśca bherīśabdastadā bhavet||73||

Now (atha) the state (called) "pot" (ghaṭa-avasthā):

In the second (state) (dvitīyāyām), after having attained the «pot» state (ghaṭī-kṛtya), the vital air (vāyuḥ) enters the middle channel (bhavati madhya-gaḥ). At that time (tadā), the Yogī (yogī) (who is also) a Jñānī --Knower-- (jñānī), being firm in his posture (dṛḍha-āsanaḥ), becomes (bhavet) equal to a god (deva-samaḥ). After that (tatas), through the piercing (bhedāt) of the knot of Viṣṇu (viṣṇu-grantheḥ), then (tadā) a tumultuous or war-like noise (vimardaḥ) and (ca) a kettle-drum sound (bherī-śabdaḥ) appear (bhavet) in the Greatest Void (ati-śūnye), which indicates Supreme Bliss (parama-ānanda-sūcakaḥ)||72-73||

अथ परिचयावस्था
तृतीयायां तु विज्ञेयो विहायो मर्दलध्वनिः।
महाशून्यं तदा याति सर्वसिद्धिसमाश्रयम्॥७४॥
चित्तानन्दं तदा जित्वा सहजानन्दसम्भवः।
दोषदुःखजराव्याधिक्षुधानिद्राविवर्जितः॥७५॥
Atha paricayāvasthā
Tṛtīyāyāṁ tu vijñeyo vihāyo mardaladhvaniḥ|
Mahāśūnyaṁ tadā yāti sarvasiddhisamāśrayam||74||
Cittānandaṁ tadā jitvā sahajānandasambhavaḥ|
Doṣaduḥkhajarāvyādhikṣudhānidrāvivarjitaḥ||75||

Now (atha) the state (called) «accumulation» (paricaya-avasthā):

In the third (state) (tṛtīyāyām tu) a powerful (vihāyaḥ) drum sound (mardala-dhvaniḥ) is perceived (vijñeyaḥ). At that time (tadā), (the Yogī) attains the Great Void (mahā-śūnyam... yāti), which is the refuge of all siddhi-s --siddhi means «perfection» or also «supernatural power»-- (sarva-siddhi-samāśrayam). Then (tadā), after conquering (jitvā) mental bliss (citta-ānandam), the arising of Natural Bliss occurs (sahaja-ānanda-sambhavaḥ), (which brings about a condition) devoid of imbalance in the three bodily humors, pain, old age, physical disease, hunger, and sleep (doṣa-duḥkha-jarā-vyādhi-kṣudhā-nidrā-vivarjitaḥ)||74-75||

अथ निष्पत्त्यवस्था
रुद्रग्रन्थिं यदा भित्त्वा शर्वपीठगतोऽनिलः।
निष्पत्तौ वैणवः शब्दः क्वणद्वीणाक्वणो भवेत्॥७६॥
Atha niṣpattyavasthā
Rudragranthiṁ yadā bhittvā śarvapīṭhagato'nilaḥ|
Niṣpattau vaiṇavaḥ śabdaḥ kvaṇadvīṇākvaṇo bhavet||76||

Now (atha) the state (called) «consummation» (niṣpatti-avasthā):

When (yadā) the vital air (anilaḥ) moves to the Seat of Śarva --of Śiva-- (śarva-pīṭha-gataḥ anilaḥ) after having pierced (bhittvā) the knot of Rudra (rudra-granthim), in (the state of) «consummation» (niṣpattau), the sound of a flute (vaiṇavaḥ śabdaḥ) (together with) the sound of a resounding vīṇā (kvaṇat-vīṇā-kvaṇaḥ) does take place (bhavet)||76||

एकीभूतं तदा चित्तं राजयोगाभिधानकम्।
सृष्टिसंहारकर्तासौ योगीश्वरसमो भवेत्॥७७॥
अस्तु वा मास्तु वा मुक्तिरत्रैवाखण्डितं सुखम्।
लयोद्भवमिदं सौख्यं राजयोगादवाप्यते॥७८॥
Ekībhūtaṁ tadā cittaṁ rājayogābhidhānakam|
Sṛṣṭisaṁhārakartāsau yogīśvarasamo bhavet||77||
Astu vā māstu vā muktiratraivākhaṇḍitaṁ sukham|
Layodbhavamidaṁ saukhyaṁ rājayogādavāpyate||78||

Then (tadā), (when) the mind (cittam) has become one --it is very concentrated-- (ekī-bhūtam), (this state of mental unity) is called Rājayoga (rāja-yoga-abhidhānakam). That (asau) Yogī (yogī) who effects the manifestation and withdrawal of the universe (sṛṣṭi-saṁhāra-kartā) becomes (bhavet) equal to Īśvara --to the Lord-- (īśvara-samaḥ). Whether there is or there is not (astu vā mā astu vā) Liberation (muktiḥ), here (atra eva) (there exists) an uninterrupted (akhaṇḍitam) Bliss (sukham). This (idam) Joy (saukhyam) which arises from dissolution (laya-udbhavam) is attained (avāpyate) through Rājayoga (rāja-yogāt)||77-78||

राजयोगमजानन्तः केवलं हठकर्मिणः।
एतानभ्यासिनो मन्ये प्रयासफलवर्जितान्॥७९॥
Rājayogamajānantaḥ kevalaṁ haṭhakarmiṇaḥ|
Etānabhyāsino manye prayāsaphalavarjitān||79||

(There exist) those who are solely practitioners of Haṭhayoga (kevalaṁ haṭha-karmiṇaḥ) (and) are ignorant of (ajānantaḥ) Rājayoga (rāja-yogam). I consider (manye) these (etān) practitioners (abhyāsinaḥ) as devoid of the fruit of (their) effort (prayāsa-phala-varjitān)||79||

उन्मन्यवाप्तये शीघ्रं भ्रूध्यानं मम सम्मतम्।
राजयोगपदं प्राप्तुं सुखोपायोऽल्पचेतसाम्।
सद्यः प्रत्ययसन्धायी जायते नादजो लयः॥८०॥
Unmanyavāptaye śīghraṁ bhrūdhyānaṁ mama sammatam|
Rājayogapadaṁ prāptuṁ sukhopāyo'lpacetasām|
Sadyaḥ pratyayasandhāyī jāyate nādajo layaḥ||80||

My (mama) opinion (sammatam) (is this:) Meditation on the spot between the eyebrows (bhrū-dhyānam) is for the quick attainment of Unmanī (unmanī-avāptaye śīghram). (It is) an easy means (sukha-upāyaḥ) for the less intelligent to attain (prāptum... alpa-cetasām) the state of Rājayoga (rāja-yoga-padam). (Then,) the dissolution (layaḥ) born of the Nāda (nāda-jaḥ) arises (jāyate) immediately (sadyas), which bestows conviction/confidence (pratyaya-sandhāyī)||80||

 नादानुसन्धानसमाधिभाजां योगीश्वराणां हृदि वर्धमानम्।
आनन्दमेकं वचसामगम्यं जानाति तं श्रीगुरुनाथ एकः॥८१॥
कर्णौ पिधाय हस्ताभ्यां यः शृणोति ध्वनिं मुनिः।
तत्र चित्तं स्थिरीकुर्याद्यावत्स्थिरपदं व्रजेत्॥८२॥
अभ्यस्यमानो नादोऽयं बाह्यमावृणुते ध्वनिम्।
पक्षाद्विक्षेपमखिलं जित्वा योगी सुखी भवेत्॥८३॥
श्रूयते प्रथमाभ्यासे नादो नानाविधो महान्।
ततोऽभ्यासे वर्धमाने श्रूयते सूक्ष्मसूक्ष्मकः॥८४॥
Nādānusandhānasamādhibhājāṁ yogīśvarāṇāṁ hṛdi vardhamānam|
Ānandamekaṁ vacasāmagamyaṁ jānāti taṁ śrīgurunātha ekaḥ||81||
Karṇau pidhāya hastābhyāṁ yaḥ śṛṇoti dhvaniṁ muniḥ|
Tatra cittaṁ sthirīkuryādyāvatsthirapadaṁ vrajet||82||
Abhyasyamāno nādo'yaṁ bāhyamāvṛṇute dhvanim|
Pakṣādvikṣepamakhilaṁ jitvā yogī sukhī bhavet||83||
Śrūyate prathamābhyāse nādo nānāvidho mahān|
Tato'bhyāse vardhamāne śrūyate sūkṣmasūkṣmakaḥ||84||

Only the venerable Gurunātha --he refers to the cosmic Guru-- (śrī-guru-nāthaḥ ekaḥ) knows (jānāti) that (tam) unique (ekam) Bliss (ānandam) which is unattainable (agamyam) by words (vacasām), (and) which increases (vardhamānam) in the heart (hṛdi) of the lords of the Yogī-s who are devoted to Samādhi through the exploration of Nāda (nāda-anusandhāna-samādhi-bhājām yogi-īśvarāṇām). After closing (pidhāya) the two ears (karṇau) with both hands (hastābhyām), the Muni --the Sage-- (muniḥ) who (yaḥ) listens to (śṛṇoti) the sound (dhvanim), should establish (sthirī-kuryāt) there --in that sound-- (tatra) the mind (cittam) until (yāvat) it reaches (vrajet) the state of calmness and steadiness (sthira-padam). When this (ayam) Nāda (nādaḥ) is practiced (abhyasyamānaḥ), (it --the Nāda--) conceals (āvṛṇute) the external sound (bāhyam... dhvanim). Within fifteen days (pakṣāt), the Yogī (yogī) becomes (bhavet) happy (sukhī) after conquering (jitvā) all (akhilam) the mental confusion/dispersion (vikṣepam). In the first practice (prathama-abhyāse), a great (mahān) Nāda (nādaḥ) which is manifold (nānāvidhaḥ) is listened to (śrūyate). After that (tatas), during the increasing practice (abhyāse vardhamāne), a (Nāda) more subtle than the (most) subtle (sūkṣma-sūkṣmakaḥ) is listened to (śrūyate)||81-84||

आदौ जलधिजीमूतभेरीझर्झरसम्भवाः।
मध्ये मर्दलशङ्खोत्था घण्टाकाहलजास्तथा॥८५॥
अन्ते तु किङ्किणीवंशवीणाभ्रमरनिःस्वनाः।
इति नानाविधा नादाः श्रूयन्ते देहमध्यगाः॥८६॥
महति श्रूयमाणेऽपि मेघभेर्यादिके ध्वनौ।
तत्र सूक्ष्मात्सूक्ष्मतरं नादमेव परामृशेत्॥८७॥
घनमुत्सृज्य वा सूक्ष्मे सूक्ष्ममुत्सृज्य वा घने।
रममाणमपि क्षिप्तं मनो नान्यत्र चालयेत्॥८८॥
यत्र कुत्रापि वा नादे लगति प्रथमं मनः।
तत्रैव सुस्थिरीभूय तेन सार्धं विलीयते॥८९॥
मकरन्दं पिबन्भृङ्गी गन्धं नापेक्षते यथा।
नादासक्तं तथा चित्तं विषयान्नहि काङ्क्षते॥९०॥
Ādau jaladhijīmūtabherījharjharasambhavāḥ|
Madhye mardalaśaṅkhotthā ghaṇṭākāhalajāstathā||85||
Ante tu kiṅkiṇīvaṁśavīṇābhramaraniḥsvanāḥ|
Iti nānāvidhā nādāḥ śrūyante dehamadhyagāḥ||86||
Mahati śrūyamāṇe'pi meghabheryādike dhvanau|
Tatra sūkṣmātsūkṣmataraṁ nādameva parāmṛśet||87||
Ghanamutsṛjya vā sūkṣme sūkṣmamutsṛjya vā ghane|
Ramamāṇamapi kṣiptaṁ mano nānyatra cālayet||88||
Yatra kutrāpi vā nāde lagati prathamaṁ manaḥ|
Tatraiva susthirībhūya tena sārdhaṁ vilīyate||89||
Makarandaṁ pibanbhṛṅgī gandhaṁ nāpekṣate yathā|
Nādāsaktaṁ tathā cittaṁ viṣayānnahi kāṅkṣate||90||

In the beginning (ādau), (the sounds are heard) that arise from the ocean, from clouds, from kettledrums, and from the Jharjhara drum (jaladhi-jīmūta-bherī-jharjhara-sambhavāḥ). In the intermediate stage (madhye), (the sounds are heard) coming from the Mardala drum, and from the conch (mardala-śaṅkhā-utthāḥ), as well as (tathā) those arising from a bell and a horn (ghaṇṭā-kāhala-jāḥ). But (tu) in the end (ante), (there appear sounds of) small bells, flutes, vīṇā-s, the buzzing of bees, and of that which is without sound (kiṅkiṇī-vaṁśa-vīṇā-bhramara-niḥsvanāḥ). In this way (iti), Nāda-s (nādāḥ) of various kinds (nānāvidhāḥ) are heard (śrūyante) moving through the central channel in the body --lit. "through the middle/center of the body"-- (deha-madhya-gāḥ). When the great sound of clouds, kettledrums, etc. is heard (mahati śrūyamāṇe api megha-bherī-ādike dhvanau), (the Yogī) should fix (his) mental attention (parāmṛśet) only upon the Nāda (nādam eva) which is more subtle (sūkṣmataram) than the (most) subtle (sūkṣmāt) there --in that great sound mentioned-- (tatra). The mind (manas) distracted/dispersed --according to the Jyotsnā, the erudite commentary on this scripture: "rajasātyantacañcalam" or "excessively unstable due to rajas"-- (kṣiptam), although (api) it remains (ramamāṇam) in the subtle (sound) (sūkṣme) after abandoning (utsṛjya) the deep (sound) (ghanam), or (vā... vā) in the deep (sound) (ghane) after abandoning (utsṛjya) the subtle (sound) (sūkṣmam), should not be moved (na... cālayet) toward any other place --that is, toward other objects-- (anyatra). Or (vā), to whatever Nāda (yatra kutrāpi... nāde) the mind (manas) initially (prathamam) attaches itself (lagati), right there (tatra eva), after becoming very firm (su-sthirī-bhūya), it becomes completely dissolved (vilīyate) together with that (Nāda) (tena sārdham). Just as (yathā) a bee (bhṛṅgī) drinking (piban) the nectar of flowers (makarandam) does not care about (na apekṣate) the fragrance (gandham), in the same way (tathā), the mind (cittam) that is fixed on the Nāda (nāda-āsaktam) does not at all desire (na hi kāṅkṣate) objects (viṣayān))||85-90||

 मनो मत्तगजेन्द्रस्य विषयोद्यानचारिणः।
समर्थोऽयं नियमने निनादनिशिताङ्कुशः॥९१॥
बद्धं तु नादबन्धेन मनः सन्त्यक्तचापलम्।
प्रयाति सुतरां स्थैर्यं छिन्नपक्षः खगो यथा॥९२॥
सर्वचिन्तां परित्यज्य सावधानेन चेतसा।
नाद एवानुसन्धेयो योगसाम्राज्यमिच्छता॥९३॥
Mano mattagajendrasya viṣayodyānacāriṇaḥ|
Samartho'yaṁ niyamane ninādaniśitāṅkuśaḥ||91||
Baddhaṁ tu nādabandhena manaḥ santyaktacāpalam|
Prayāti sutarāṁ sthairyaṁ chinnapakṣaḥ khago yathā||92||
Sarvacintāṁ parityajya sāvadhānena cetasā|
Nāda evānusandheyo yogasāmrājyamicchatā||93||

This (ayam) sharp goad of the Nāda (nināda-niśita-aṅkuśaḥ) is capable (samarthaḥ) of controlling/restraining (niyamane) the mind --it should have been written "manasaḥ", in the genitive case, but the meter forced the author to write only "manas"-- (manas), which is like Gajendra --the famous lord of the elephants-- in rut wandering in the garden of sense objects (matta-gaja-indrasya viṣaya-udyāna-cāriṇaḥ). But (tu) (when) the mind (manas) is restrained (baddham) (and) abandons its mobility or agitation (santyakta-cāpalam) through fixation/concentration on the Nāda (nāda-bandhena), it attains (prayāti) an even greater (sutarām) firmness and stillness (sthairyam), like (yathā) a bird (khagaḥ) with its wings cut (chinna-pakṣaḥ). After completely abandoning (parityajya) all thought (sarva-cintām) by means of an attentive mind (sa-avadhānena cetasā), the Nāda (nādaḥ eva) is to be explored (anusandheyaḥ) by him who desires (icchatā) total sovereignty/mastery over Yoga (yoga-sāmrājyam)||91-93||

नादोऽन्तरङ्गसारङ्गबन्धने वागुरायते।
अन्तरङ्गकुरङ्गस्य वधे व्याधायतेऽपि च॥९४॥
अन्तरङ्गस्य यमिनो वाजिनः परिघायते।
नादोपास्तिरतो नित्यमवधार्या हि योगिना॥९५॥
बद्धं विमुक्तचाञ्चल्यं नादगन्धकजारणात्।
मनःपारदमाप्नोति निरालम्बाख्यखेऽटनम्॥९६॥
नादश्रवणतः क्षिप्रमन्तरङ्गभुजङ्गमः।
विस्मृत्य सर्वमेकाग्रः कुत्रचिन्नहि धावति॥९७॥
काष्ठे प्रवर्तितो वह्निः काष्ठेन सह शाम्यति।
नादे प्रवर्तितं चित्तं नादेन सह लीयते॥९८॥
घण्टादिनादसक्तस्तब्धान्तःकरणहरिणस्य।
प्रहरणमपि सुकरं स्याच्छरसन्धानप्रवीणश्चेत्॥९९॥
Nādo'ntaraṅgasāraṅgabandhane vāgurāyate|
Antaraṅgakuraṅgasya vadhe vyādhāyate'pi ca||94||
Antaraṅgasya yamino vājinaḥ parighāyate|
Nādopāstirato nityamavadhāryā hi yoginā||95||
Baddhaṁ vimuktacāñcalyaṁ nādagandhakajāraṇāt|
Manaḥpāradamāpnoti nirālambākhyakhe'ṭanam||96||
Nādaśravaṇataḥ kṣipramantaraṅgabhujaṅgamaḥ|
Vismṛtya sarvamekāgraḥ kutracinnahi dhāvati||97||
Kāṣṭhe pravartito vahniḥ kāṣṭhena saha śāmyati|
Nāde pravartitaṁ cittaṁ nādena saha līyate||98||
Ghaṇṭādinādasaktastabdhāntaḥkaraṇahariṇasya|
Praharaṇamapi sukaraṁ syāccharasandhānapravīṇaścet||99||

The Nāda (nādaḥ) is (ayate) a net (vāgurā) for the capture of the inner spotted antelope --of the mind-- (antaraṅga-sāraṅga-bandhane), and also (api ca) it is (ayate) a hunter --the text, both in the original and in the Jyotsnā commentary, reads "vyādhāyate", but it should be "vyādho'yate", in short, errors or oddities in this very ancient scripture-- (vyādhaḥ) for the act of killing (vadhe) the inner deer --the mind-- (antaraṅga-kuraṅgasya). It is (ayate) an iron bar that shuts the door --again the same thing; it should have been written "parigho'yate"-- (parighaḥ) to the inner horse --the mind-- (antaraṅgasya... vājinaḥ) of the self-restrained one --the Yogī-- (yaminaḥ). Devoted to the worship of the Nāda (nāda-upāsti-rataḥ), (such worship) should always be internally considered --one should always reflect upon it-- (nityam avadhāryā hi) by the Yogī (yoginā). Through the oxidation (produced) by the sulfur (called) Nāda (nāda-gandhaka-jāraṇāt), the mercury (called) mind (manas-pāradam) is bound (by said Nāda) (baddham) (and) is freed from its instability --as is well known, sulfur is used on mercury to produce mercury sulfide, which is much more stable and much less dangerous than mercury-- (vimukta-cāñcalyam). (Thus, this mind now stabilized) roams (āpnoti... aṭanam) in the Space of Consciousness called The Supportless (nirālamba-ākhya-khe). By listening to the Nāda (nāda-śravaṇatas), quickly (kṣipram) the inner serpent --the mind-- (antaraṅga-bhujaṅgamam), forgetting (vismṛtya) everything (sarvam), becomes one-pointed (ekāgraḥ), (and) does not at all run (na hi dhāvati) toward any other place (kutracid). (Just as) fire (vahniḥ) that is kindled (pravartitaḥ) in wood (kāṣṭhe) is extinguished (śāmyati) together with the wood (kāṣṭhena saha), (so too,) the mind (cittam) that is kindled (pravartitam) in the Nāda (nāde) dissolves (līyate) together with the Nāda (nādena saha). The killing (praharaṇam api) of the immobilized/paralyzed deer (called) inner (psychic) organ --mind, ego and intellect-- that is fixed on the Nāda of bells, etc. (ghaṇṭā-ādi-nāda-sakta-stabdha-antar-karaṇa-hariṇasya) is easy to accomplish (sukaram) if (ced) there is (syāt) someone who is skilled in aiming with an arrow (śarasandhāna-pravīṇaḥ)||94-99||

अनाहतस्य शब्दस्य ध्वनिर्य उपलभ्यते।
ध्वनेरन्तर्गतं ज्ञेयं ज्ञेयस्यान्तर्गतं मनः।
मनस्तत्र लयं याति तद्विष्णोः परमं पदम्॥१००॥
Anāhatasya śabdasya dhvanirya upalabhyate|
Dhvanerantargataṁ jñeyaṁ jñeyasyāntargataṁ manaḥ|
Manastatra layaṁ yāti tadviṣṇoḥ paramaṁ padam||100||

(First there is) the dhvani --lit. "sound", but the Jyotsnā calls it "nirhāda", which literally means "evacuation", which seems strange-- (dhvaniḥ) of the Anāhata sound --of the sound not produced by striking-- (anāhatasya śabdasya) which (yaḥ) is perceived (by the Yogī) (upalabhyate). The Object --according to the Jyotsnā, this Object is the Self-luminous Consciousness of Light-- (jñeyam) is within (antargatam) the dhvani (dhvaneḥ), (and) the mind (manas) is within (antargatam) the Object (jñeyasya). The mind (manas) dissolves (layam yāti) there --in the Object-- (tatra). That (tad) (is) the Supreme (paramam) State (padam) of Viṣṇu (viṣṇoḥ)||100||

 तावदाकाशसङ्कल्पो यावच्छब्दः प्रवर्तते।
निःशब्दं तत्परं ब्रह्म परमात्मेति गीयते॥१०१॥
यत्किञ्चिन्नादरूपेण श्रूयते शक्तिरेव सा।
यस्तत्त्वान्तो निराकारः स एव परमेश्वरः॥१०२॥
Tāvadākāśasaṅkalpo yāvacchabdaḥ pravartate|
Niḥśabdaṁ tatparaṁ brahma paramātmeti gīyate||101||
Yatkiñcinnādarūpeṇa śrūyate śaktireva sā|
Yastattvānto nirākāraḥ sa eva parameśvaraḥ||102||

As long as (yāvat) the sound (śabdaḥ) is manifest (pravartate), so long (tāvat) there is the notion of space (ākāśa-saṅkalpaḥ). That (tad) Highest (param) Brahma (brahma) which is devoid of sound (niḥśabdam) is called (gīyate) «Supreme Self» (parama-ātmā iti). Whatever (yad kiñcid) is heard (śrūyate) in the form of Nāda (nāda-rūpeṇa) (is) the Śakti (śaktiḥ eva sā). He Himself (saḥ eva) who (yaḥ) is formless (nirākāraḥ), (who) is the end of the tattva-s or principles --where they dissolve-- (tattva-antaḥ), (is) the Supreme Lord (parama-īśvaraḥ)||101-102||

सर्वे हठलयोपाया राजयोगस्य सिद्धये।
राजयोगसमारूढः पुरुषः कालवञ्चकः॥१०३॥
तत्त्वं बीजं हठः क्षेत्रमौदासीन्यं जलं त्रिभिः।
उन्मनी कल्पलतिका सद्य एव प्रवर्तते॥१०४॥
Sarve haṭhalayopāyā rājayogasya siddhaye|
Rājayogasamārūḍhaḥ puruṣaḥ kālavañcakaḥ||103||
Tattvaṁ bījaṁ haṭhaḥ kṣetramaudāsīnyaṁ jalaṁ tribhiḥ|
Unmanī kalpalatikā sadya eva pravartate||104||

All (sarve) the methods of Haṭhayoga and Layayoga (haṭha-laya-upāyāḥ) (are) for the perfection or consummation (siddhaye) of Rājayoga --according to the Jyotsnā, Rājayoga is characterized by a stoppage of all mental fluctuations-- (rāja-yogasya). The person (puruṣaḥ) who is established in Rājayoga (rāja-yoga-samārūḍhaḥ) deceives Time (kāla-vañcakaḥ). The principle --the mind-- (tattvam) (is) the seed (bījam), Haṭha --according to the Jyotsnā, this is Prāṇāyāma-- (haṭhaḥ) (is) the field (kṣetram), (and) indifference --paravairāgya or supreme dispassion-- (audāsīnyam) (is) the water (jalam). Through these three (tribhiḥ), Unmanī (unmanī), the wish-fulfilling creeper (kalpalatikā), immediately (sadyas eva) springs forth (pravartate)||103-104||

सदा नादानुसन्धानात्क्षीयन्ते पापसञ्चयाः।
निरञ्जने विलीयेते निश्चितं चित्तमारुतौ॥१०५॥
शङ्खदुन्धुभिनादं च न शृणोति कदाचन।
काष्ठवज्जायते देह उन्मन्यावस्थया ध्रुवम्॥१०६॥
सर्वावस्थाविनिर्मुक्तः सर्वचिन्ताविवर्जितः।
मृतवत्तिष्ठते योगी स मुक्तो नात्र संशयः॥१०७॥
खाद्यते न च कालेन बाध्यते न च कर्मणा।
साध्यते न स केनापि योगी युक्तः समाधिना॥१०८॥
न गन्धं न रसं रूपं न च स्पर्शं न निःस्वनम्।
नात्मानं न परं वेत्ति योगी युक्तः समाधिना॥१०९॥
चित्तं न सुप्तं नो जाग्रत्स्मृतिविस्मृतिवर्जितम्।
न चास्तमेति नोदेति यस्यासौ मुक्त एव सः॥११०॥
 न विजानाति शीतोष्णं न दुःखं न सुखं तथा।
न मानं नापमानं च योगी युक्तः समाधिना॥१११॥
स्वस्थो जाग्रदवस्थायां सुप्तवद्योऽवतिष्ठते।
निःश्वासोच्छ्वासहीनश्च निश्चितं मुक्त एव सः॥११२॥
Sadā nādānusandhānātkṣīyante pāpasañcayāḥ|
Nirañjane vilīyete niścitaṁ cittamārutau||105||
Śaṅkhadundhubhinādaṁ ca na śṛṇoti kadācana|
Kāṣṭhavajjāyate deha unmanyāvasthayā dhruvam||106||
Sarvāvasthāvinirmuktaḥ sarvacintāvivarjitaḥ|
Mṛtavattiṣṭhate yogī sa mukto nātra saṁśayaḥ||107||
Khādyate na ca kālena bādhyate na ca karmaṇā|
Sādhyate na sa kenāpi yogī yuktaḥ samādhinā||108||
Na gandhaṁ na rasaṁ rūpaṁ na ca sparśaṁ na niḥsvanam|
Nātmānaṁ na paraṁ vetti yogī yuktaḥ samādhinā||109||
Cittaṁ na suptaṁ no jāgratsmṛtivismṛtivarjitam|
Na cāstameti nodeti yasyāsau mukta eva saḥ||110||
Na vijānāti śītoṣṇaṁ na duḥkhaṁ na sukhaṁ tathā|
Na mānaṁ nāpamānaṁ ca yogī yuktaḥ samādhinā||111||
Svastho jāgradavasthāyāṁ suptavadyo'vatiṣṭhate|
Niḥśvāsocchvāsahīnaśca niścitaṁ mukta eva saḥ||112||

Through the constant exploration of Nāda (sadā nāda-anusandhānāt), multitudes of sins (pāpa-sañcayāḥ) are destroyed (kṣīyante). Definitively (niścitam), the mind and the vital air (citta-mārutau) dissolve (vilīyete) into the Immaculate One --into attributeless Consciousness-- (nirañjane). And (ca) (the Yogī) does not hear at any time (na śṛṇoti kadācana) the sound of the conch and the drum (śaṅkha-dundhubhi-nādam). (His) body (dehaḥ) certainly (dhruvam) becomes (jāyate) like a log (kāṣṭha-vat) due to the State of Unmanī (unmanyā avasthayā). The Yogī (yogī) who is totally free from all states (sarva-avasthā-vinirmuktaḥ) (and) devoid of all thoughts (sarva-cintā-vivarjitaḥ) remains (tiṣṭhate) like one dead (mṛta-vat). He (saḥ) (is) liberated (muktaḥ); concerning this (atra) there is no doubt (na... saṁśayaḥ). The Yogī (saḥ... yogī) who is engaged (yuktaḥ) in Samādhi (samādhinā) is not subjugated (sādhyate na) by anything/anyone (kenāpi), nor indeed (na ca) is he devoured (khādyate) by Time --by Death-- (kālena), nor (na ca) is he bound (bādhyate) by action --or «by the law of Karma»-- (karmaṇā). The Yogī (yogī) who is engaged (yuktaḥ) in Samādhi (samādhinā) does not know --perceive-- (na... na... na ca... na... vetti) (any) smell (gandham), (any) taste (rasam), (any) form (rūpam), (any) touch (sparśam), (any) sound (niḥsvanam), nor (na) himself (ātmānam) nor (na) another (param). (Certainly) liberated (muktaḥ) is that one (asau... saḥ) whose (yasya) mind (cittam) is neither (na) asleep (suptam) nor (no) awake (jagrat), which is devoid of memory and forgetfulness (smṛti-vismṛti-varjitam), and which neither sets (na ca astam eti) nor rises (na udety) --unlike the sun which does so--. The Yogī (yogī) who is engaged (yuktaḥ) in Samādhi (samādhinā) does not know --is not conscious of-- (no vijānāti) cold and heat (śīta-uṣṇam), nor (na) pain (duḥkham) nor indeed (na... tathā) pleasure (sukham), nor (na) honor (mānam) nor indeed (na... ca) dishonor (apamānam). Definitively (niścitam) is liberated (muktaḥ... saḥ) he who (yaḥ) remains (avatiṣṭhate) healthy (svasthaḥ) (but) like one asleep (supta-vat) in the waking state (jāgrat-avasthāyām), and (ca) (whose body) is devoid of inhalation and exhalation (niḥśvāsa-ucchvāsa-hīnaḥ)||105-112||

अवध्यः सर्वशस्त्राणामशक्यः सर्वदेहिनाम्।
अग्राह्यो मन्त्रयन्त्राणां योगी युक्तः समाधिना॥११३॥
Avadhyaḥ sarvaśastrāṇāmaśakyaḥ sarvadehinām|
Agrāhyo mantrayantrāṇāṁ yogī yuktaḥ samādhinā||113||

The Yogī (yogī) who is engaged (yuktaḥ) in Samādhi (samādhinā) is invulnerable (avadhyaḥ) with respect to all weapons (sarva-śastrāṇām), invincible (aśakyaḥ) to all embodied beings (sarva-dehinām), (and) is not subject (agrāhyaḥ) to Mantra-s and Yantra-s (mantra-yantrāṇām)||113||

यावन्नैव प्रविशति चरन्मारुतो मध्यमार्गे यावद्बिन्दुर्न भवति दृढः प्राणवातप्रबन्धात्।
यावद्ध्याने सहजसदृशं जायते नैव तत्त्वं तावज्ज्ञानं वदति तदिदं दम्भमिथ्याप्रलापः॥११४॥
Yāvannaiva praviśati caranmāruto madhyamārge yāvadbindurna bhavati dṛḍhaḥ prāṇavātaprabandhāt|
Yāvaddhyāne sahajasadṛśaṁ jāyate naiva tattvaṁ tāvajjñānaṁ vadati tadidaṁ dambhamithyāpralāpaḥ||114||

As long as (yāvat) the movable vital air (caran mārutaḥ) does not (na eva) enter (praviśati) into the middle passage (madhya-mārge), as long as (yāvat) the Bindu (binduḥ) does not (na) become (bhavati) firm (dṛḍhaḥ) by means of the restraint of the vital air (prāṇa-vāta-prabandhāt), as long as (yāvat) the (Supreme) Principle (tattvam) does not (na eva) arise (jāyate) naturally (sahaja-sadṛśam) during meditation (dhyāne), so long (tāvat), that very (tad idam) knowledge (jñānam) in the speaker --in someone who is speaking it-- (vadati) (is) deceptive and false talk (dambha-mithyā-pralāpaḥ)||114||

इति हठयोगप्रदीपिकायां समाधिलक्षणं नाम चतुर्थोपदेशः।
Iti haṭhayogapradīpikāyāṁ samādhilakṣaṇaṁ nāma caturthopadeśaḥ|

Thus ends (iti) in the Haṭhayogapradīpikā (haṭhayoga-pradīpikāyām) the fourth teaching (caturtha-upadeśaḥ) named (nāma) «The characteristic of Samādhi» (samādhi-lakṣaṇam)|

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