Post By: Vishwanath Iyer Published on: December 6, 2016 Reading time: 7 minutes
Hatha Yoga Pradeepika Chapter 4b – Samadhi (61-114 shlokas)
61. All movable and immovable is in the cognition, when cognition has attained the unmani avastha, then there is no duality.
62. When all objects of knowledge and identity are abandoned, cognition disappears and complete isolation of the soul is achieved.
63. In fact, there are different paths to Samadhi described through personal experience by great ancient teachers and souls.
64. To thee Sushumna, to thee Kundalini, to thee Sudha – born of Chandra, salutations to the Manonmani, the great energy and intelligent spirit.
65. The invincible sublime and wise knowledge which eludes the unintelligent, has been explained by Gorakshanath as the worship of the Nada.
66. Shri Adinath described a crore and a quarter methods of reaching Laya stage. However, in our opinion, closer devotion to nada is the most important aspect of Laya.
67. Sitting firmly in Muktasana, the yogi assumes Shambhavi mudra, should hear with focus, the sound within, in the right ear.
68. Close the ears, both eyes, nose and mouth. Then the clear sound is heard in the pure sushumna channel.
69. Aarambha (beginner), Ghata (pot), Parichaya (familiar), nispatti (consummate), these 4 stages of development are part of every Yoga.
70. Arambha state (avastha): When the knot of Brahma (brahmagranthi, which is in the anahata) is pierced, a happiness is experienced in the void in the heart and various tinkling sounds of ornaments are heard in the body.
71. Furthermore, the body becomes lustrous, smells divine and is free of disease, the entire heart is filled with the void. (Void in anahata = Sunya; vishuddhi = atishunya; ajna = mahashunya)
72. Ghata state (avastha): The vayu begins to collect in the middle channel. The Yogi’s posture becomes firm and his sense of Self becomes divine.
73. The Vishnu granth is pierced indicating extreme bliss, in the void of the throat (atishunya), the sound of a kettle drum resonates.
74. Parichaya state (avastha): In the third stage, a sound like a mardala (like a mridang) is heard in the middle of the eyebrows, then the vayu reaches the mahasunya which is the seat of all Siddhis.
75. With the conquering of mental activity and merging into the ecstasy of the natural state of being where there is no karmic residue (dosha), sadness, old age, disease, hunger and sleep.
76. Nishpattya state (avastha): when the rudra granthi (knot) (in the aajna chakra) is pierced and the vayu reaches the seat of the supreme. A tinking sound of the veena is heard.
77. The integration of mental activity is called Raja Yoga. The Yogi becomes equal to the creator and destroyer.
78. Whether mukti occurs or not, this brings perpetual peace, a peace arising from Laya is the result of Raja Yoga.
79. Only those that practice Raja Yoga obtain the final fruits of their efforts, not those that practice only Hatha Yoga, in my opinion.
80. The state of unmani is quickly achieved by gazing between the eyebrows (bhrumadhy drishti). Thereafter, the peace of Raja Yoga is easy even for people of poor intellect. Consequently, all are able to experience the Laya produced by nada.
81. The Samadhi induced by nada induces an increasing happiness in the hearts of Yogis, which is beyond description and known to the Gurunatha alone.
82. Covering the ears with his hands, the sound which a muni hears, mental activity steadies when this sound is focused upon.
83. Thus, through practice of nada, external sounds subside. Finally, the Yogi overcomes all distractions and achieved peace.
84. In the beginning, the sounds are varied and loud, with practice they become more and more subtle.
85. In the beginning, the sound is of surging water, the kettle drum and jarjara drum. Next, in the intermediate stage, they resemble a conch, mardala drum, the bell and horn.
86. In the end, the sounds resemble those from trinklets, flute, veena, bee. These various sounds are heard from within.
87. Even though hearing loud sounds like clouds, kettle drums and other sounds, one should practice on the subtle sounds.
88. Moving from loud sounds to subtle sounds and from subtle sounds to loud sounds, thus practicing, do not allow the focus to wander.
89. Whichever nada the consciousness focuses on, there is becomes steady and finally gets absorbed.
90. Just like the bee drinking honey cares not for the smell, the awareness focussed on nada does not desire objects.
91. In fact, the mind is like an elephant in rut wandering in the garden of sense object, which is controlled by the sharp iron goad of nada.
92. Bound by nada, the bound cognition, gives up all activity, like a bird which has lost its wings, becomes immobile.
93. Consequently, all anxiety is lost and attention reclaimed, when nada is focused, the Kingdom of Yoga is won.
94. In fact, Nada is the snare which binds the consciousness, and when caught like a deer, it is killed like the deer.
95. Nada is the bolt of the door which locks the horse inside. So, a Yogi should daily practice the focus on the nada.
96. The mind gets the properties of mercury, which, by the action of nada is bound and freed of unsteadiness and is able to move in the unsupported space.
97. In truth, on hearing the nada, the cognition, which is like a serpent, forgets its unsteadiness and does not run anywhere.
98. The fire, after burning wood, subsides along with it burning up. Similarly, the mind, directed by nada, becomes absorbed in it.
99. Similarly, the cognition, like a deer, becomes absorbed by the sound of bell and easily slain by one who is an expert in controlling prana.
100. The anahata sound which is heard, in the inner sound is embedded knowledge of the Self, the cognition becomes absorbed in it, which is the seat of the supreme padam (position).
101. The existence of akasha occurs for as long as the sound continues. Then, when there is no sound, this state is called para-brahma.
102. Whatever is heard in the form of Nada is indeed Shakti. Then, the formless merges with the source. This, is the result of enquiry into the nada.
103. All Hatha and Laya yoga methods are meant for perfection in Raja Yoga. So, he that has ascended Raja Yoga has conquered time.
103. The essence is the seed, Hatha is the field, “having no desire” is the water. Together, by the efforts of these 3, the unmani creeper thrives well.
104. Ever remaining in nada, all negative karma is destroyed. Consequently, the consciousness and vayus are absorbed in the stainless.
105. Just as the sound of the conch or throw of dice is not heard by him, the body becomes like a log of wood when he is in Unmaniavastha.
106. All states are transcended, all cares avoided. Finally, the Yogi remains like one who’s dead, there is no doubt.
107. Time does not devour, actions don’t bind, none can overpower a Yogi who is in Samadhi.
108. Not smell, nor taste, form, touch, sound or the sense of existence, nor sense of identity can excite a Yogi in Samadhi.
109. He can be considered to be liberated, in whom mental activity is not sleeping, waking, waking, remembering, forgetting, in oblivion or into activity.
110. Not recognising heat, sadness, comfort, respect, disrespect, the Yogi teats all in the same manner.
111. Truly, he who is awake, but appears to be asleep, with no inhalation or exhalation is certainly liberated.
112. In fact, no weapons, persons, mantra or yantra can control a Yogi who is in Samadhi.
113. In summary, for as long as the prana does not flow in the central channel, as long as the semen does not become steady by control of breath, as long as the consciousness does not merge with its natural state, all talk of spiritual knowledge is only boastful and false prattle.
