hatha yoga sutra Samadhi pada - hatha yoga pradipika

Chapter - 4 (Samadhi)
Rājayogah samādhiś cha unmanī cha manonmanī /
Amaratvam layas tattvam śūnyāśūnyam param padam//
Raja yoga, samadhi, unmani, manonmani, amaratwa, laya, sahaja tattwa, shoonyashoonya, parampadam. (Chapter -4, Verse 3).
Amanaskam tathādvaitam nirālambam nirañjanam/
Jīvanmuktiścha sahajā turyā chetyekavāchakāh//
Amanaskam, adwaitam, niralamba, niranjana, jivanmukti, sahaja and turiya are all synonymous terms. (Chapter -4, Verse 4).
Salile saindhavam yadvatsāmyam bhajati yogatah/
Tathātmamanasoraikyam samādhirabhidhīyate//
As salt merges in the sea, likewise the mind and atma are considered united in samadhi. (Chapter 4, Verse 5).
Yadā samkshīyate prāno mānasam cha pralīyate/
Tadā samarasatvam cha samādhir abhidhīyate//
When the movement of prana is completely annihilated, then mind is reabsorbed and then samadhi is considered attained. (Chapter -4, Verse 6).

1. HATHA yoga sutra Samadhi pada

2. Chapter - 4 (Samadhi) R āja y o g ah s a m ā dhi ś c h a u n m a nī c h a m an o n m anī / Am a r at v am la y as ta t t v a m ś ū n y ā śūn y am pa r a m pa d a m // Raja yoga, samadhi, unmani , manonmani , amaratwa , laya , sahaja tattwa , shoonyashoonya , parampadam . (Chapter -4, Verse 3). Am a n as k am tat h ādv a i t a m ni r āl a m b a m nir a ñj a nam / Jī v a n m u k t i ś c ha s a h a j ā t u r yā c h e tye k av ā ch a k ā h // Amanaskam , adwaitam , niralamba , niranjana , jivanmukti , sahaja and turiya are all synonymous terms. (Chapter -4, Verse 4). Salile sa i n d h av a m ya d v ats ā m y am bh aja t i y o gatah / Tat h ā t m am a n as orai k yam s a m ā d hi ra b hi d hīyate // As salt merges in the sea, likewise the mind and atma are considered united in samadhi. (Chapter 4, Verse 5). Yadā s a m k shī y ate p r ā n o m ān asam c h a pr a l ī y ate / Tadā s a m a r as a t v a m c h a s a m ā dh i r a b hidh ī yate // When the movement of prana is completely annihilated, then mind is reabsorbed and then samadhi is considered attained. (Chapter -4, Verse 6).

3. Tat s amam c h a dv a y o raik y a m j ī v ā t m apar am āt m a n oh / P rana s h t as a r v a s ang k a lp ah sa m ā dh i h so a b hi d h ī y a te // When the twofold nature of the individual soul and cosmic soul becomes one, all desires/ideations are destroyed and that is considered samadhi. (Chapter -4, Verse 7). Su s h u m nāv ā h in i prā n e ś ū n ye v i śati m ān a se / Tadā s a r v ā ni k a r m ā n i ni r m ūla y ati y og a v it // When prana is flowing through sushumna , mind is in pure shoonya . Then all the karmas of the one knowing yoga are uprooted. (Chapter -4, Verse 12). Jñātvā su s hu m nā s adb h ed a m krtvā vāy u m c ha madhyag h am / Sthit v ā s a dai v a su st h ā ne b r a h m ar an d h r e ni r o d hayet // Staying in the most suitable place, having found out how to penetrate sushumna and make the prana flow through the middle passage, it should be blocked in the brahmarandhra , the center of higher consciousness.(Chapter -4, Verse 16). Su s h u m nāv ā h in i prā n e si d d h y a tye v a m ano nm a nī / A nya t hā tv it ar ā b h y ās ā h pra y ā s ā ya i v a yo g h i nām // When the prana flows in the sushumna this state of manonmani (consciousness devoid of mind) is established. Therefore, other forced practices are just laborious to the yogi. (Chapter -4, Verse 20).

4. P ava n o badh y a te ye n a ma n as t e na iva b ad h yate / M anaśc h a b a d h y a te yena p a v a n a s t en a b a dhy a te // Through restraining the prana, thought/counterthought is restrained and through restraint of thought/counterthought, prana (air) is restrained. (Chapter -4, Verse 21). H etud v a y am t u c h it ta sya v ā sanā c h a s a m ī r a n a h / Ta y o r v i na s hta e k a s m int a u d v āva p i vinaś y atah // Chitta has two causes, vasana and prana. When one of the two is destroyed or inactivated the other also will become immobile. (Chapter -4, Verse 22). M ano y atra v i lī y e t a p a v a nas t at r a l īyate / P ava n o līyate y a t r a m anas t a t ra v i l ī ya te // Where mind is stilled, then the prana is suspended there, and where prana is suspended, there the mind is still. (Chapter -4, Verse 23).   D ughd h ā mb u v atsa m m ili t ā v u bh au / tau Tulya kr iyau mān as am ā r ut a u h i/ Yato m ar u t ta t ra m a n ah p r a vr ttir // Yato m a n as ta t ra m a r ut p r a vr ttih //

5. Mind and prana are mixed like milk and water. Both of them are equal in their activities. Where there is pranic movement or activity there is mind (consciousness). Where there is consciousness there is prana. (Chapter -4, Verse 24). Tat r a i k a nā ś ād a p ar asya nā śa E k a pr avrtte r a pa r ap r av rt tih / A d h va s t a y o ś c h en dri y a v arg h a vr t t ih P radhv a s t a y o r m o k s h ap a das y a sid d hih // Therefore, if one is annihilated, the other is eradicated; if one is active, the other becomes active, and while they exist, all the senses are active. If they are controlled, the state of moksha or liberation is attained. (Chapter -4, Verse 25). I n dr i y ānām m ano nā t ho m an o nāth a s t u m ā ru t a h / M ārut a sya l ayo n ā th a h sa layo n ādam ā śr i tah // Mind is the ruler of the senses, prana is the ruler of the mind. Dissolution is the lord of the prana and that dissolution ( laya ) is the basis of nada. (Chapter -4, Verse 29). Shambhavi Mudra (eyebrow center gazing) A ntarlak s h y am bah ir d rs htir n ime s honm e s ha v arji t ā / E shā sā ś ā m bh avī m u drā v e d aśā st r e sh u g h o p itā // With internalized (one-pointed) awareness and external gaze unblinking, that verily is shambhavi mudra, preserved in the Vedas. (Chapter -4, Verse 36).

6. D rsh t y ā niś c h al atār a yā ba hi r a dh a h paś y a n n a pa ś y anna p i / M udre y am k ha lu ś ā m b h a v ī bh ava t i s ā l ab d hā pr a sādā d gh u roh / Śūn y āś ū n y avi l a k shanam s p h u ra ti tat ta ttvam P adam ś ām b h a v am // If the yogi remains with the chitta and prana absorbed in the internal object and gaze motionless, though looking, he is not seeing, it is indeed shambhavi mudra. When it is given by the guru’s blessing, the state of shoonyashoonya arises. That is the real state of Shiva (consciousness). (Chapter -4, Verse 37. The U n m a n i Tāre j y o t ishi s a m y o j y a k i m c h id un n ama y e d b hr uvau / P ū r v a y ogam ma no y u ñj a n n u n m anī k āra k ah ks h a nā t // Fix the g aze on the li ght (s e en on the t ip of t h e no s e) a nd ra i se the e y eb r ows a l ittle, wit h t he m i n d co n t e m p l a ting as befo r e (in t he Ś a m b h a vî m udrâ th a t is , i n wa r dly th i nk ing o f Br a h m a, but appa r e ntly looking o u ts i de.) T his w ill cr e ate t h e U n m a n î avas t hâ a t o n c e.

7. The Taa r a k a Ardhonmī l italoc h anah sthir a ma n ā nās ā ghra d atte k shan a ś / C h andr ā r k āva p i līn a t ām u pa n a y an ni s pa nd ab h āv e na y ah/ Jyot īr ūpam a ś e sh a b īj am a kh i l am d e dīp y a m ānam p aram/ Tat t vam tatpadameti vastu paramam v ā c h yam k im atrā d hikam // W i t h s t ea d y ca l m m i n d a nd h alf cl o s e d e y es, f i x e d on t h e tip of the n ose, st op ping th e I dâ a n d the Pi n g a lâ w ithout bli n ki n g, h e who c a n s ee the li g ht wh ich is t h e al l , t he s e ed, t h e e n tire b r illi a n t, great T a t w a m a , a p proac h es H i m , who i s the gre a t ob j e c t. W hat is the use of m ore tal k ? D ivā na p ūjay e lli n g g h a m rā tr a u c ha iva n a pūjayet / Sar v adā p ūj ay e l l i n gg h a m d i v ā rātrini r od h a tah // O n e s h o ul d no t m ed it a te o n the L inga ( i . e., Â t m an ) i n t h e d ay ( i .e., while S û r y a o r Pingalâ is work i ng) o r a t n i g ht ( w hen I d â is wo r k i ng), but sho u ld a lwa y s c o nt e m p l a te a f ter r e stra i ni n g b oth. Khecari B hru v or m a d hye śi va s thān a m m a n asta t ra v i l ī y a t e / J ñ ātav y am t at p ad a m t u r y a m t a t ra k ā lo n a vidy a te //

8. In the middle of the Eyebrows is the place of Shiva, there the mind is quiescent. That state is known as turiya or the fourth dimension. There, time is unknown.(Chapter -4, Verse 48). Kar p ūram a n ale yad v at s ai n d h a v a m sa l i l e y at h ā / Tat h ā san d hīy a m ān a m cha man as t a t tve v ilīy a te // As camphor (dissolves) in fire, and salt (dissolves) in the sea, in samadhi mind dissolves into ‘ Thatness ’ ( tattwa ). (Chapter -4, Verse 59).   J ñ e y am s arv a m pr at īt am c h a jñ ā nam c h a m ana u c h ya te / Jñānam jñ e y a m s a mam nashtam nānyah pa n t h ā dvitīyak a h // All that can be known, all that is known and the knowledge, is called mind. When the knower and that which is known are lost together, there is no dual or second way. (Chapter -4, Verse 60).

9. M ukt ā sane s t hi t o yo g ī mud r ām s an d h ā y a ś ā m b havīm / Śr n uyā d d a k s hine kar ne nā d a m an t as t h a m e k a dh ī h // The yogi, sitting in muktasana , concentrated in shambhavi , should listen closely to the nada heard within the right ear. (Chapter -4, Verse 67). Śra v an a pu t ana y a n a y u gh ala G hrānam u k hā n ā m n i ro d ha n am k ā ry a m / Śu d dh a s u shu m nāsa r a na u Sp h utama m a la h śrū y a t e n ād a h // Closing the ears, nose and mouth, a clear, distinct sound is heard in the purified sushumna . (Chapter -4, Verse 68). Ā r a m bh a ś c h a g h at aś c h ai v a ta thā pa ric h a y o a pi c h a/ Nis h pa t t i h sarv a y ogh e s h u syā d a v a s thā c h at u s h t a y am // In all the yogic practices there are four stages; arambha , beginning; ghata , vessel; parichaya , increase; nishpatti , consummation.(Chapter -4, Verse 69). Arambha Avastha (beginning stage) B rahm a g hr an t her b have d bhe d ad ā n an d ah ś ū n ya sa m bha v a h / V ichit r ah k v an ako d e h e a n ā ha t ah śrū y a t e d h v a nih // The Brahma granthi being pierced, the feeling of bliss arises from the void; wondrous, tinkling sounds and the unstruck sound ( anahata ) are heard within the body. (Chapter -4, Verse 70).

10. D ivyad eh a ś c h a t ej a s v ī div y ag h a n d ha s tva ro gha v ān / S a m p ūr na h r d a y ah ś ū n y a ā r a m bhe y og avā n b h av e t // When the yogi experiences arambha in the void of the heart, his body becomes lustrous and brilliant with a divine smell and diseaseless . (Chapter -4, Verse 71). Ghata Avastha (vessel stage) D vitī y āy ā m g h at ī kr t y a v ā y ur b h a v ati m a dhy a g h ah / D rdhā s a n o b h av e d yo gī jñ ā n ī de v as a m as tadā // In the second stage, when ghata is achieved, the Shakti goes into the middle nadi . Being fixed in his asana the wise yogi is comparable to a divine being. (Chapter -4, Verse 72).   V ishn u g h ra n the s t at o bhe d āt p ar a m ān an d asū c h a k ah / A t i ś ū nye v im ar daś c h a bh e rīśa b d as ta d ā bh av e t // When the Vishnu granthi is pierced the greatest bliss is revealed. Then from the void the sound of the kettledrum manifests. (Chapter -4, Verse 73).   Parichaya Avastha (stage of increase) Trtī y ā y ām tu v i j ñ eyo vihā y o mar d a la d h v anih / M ahāś ū n y am t a d ā y ā ti sar v as i ddh is a m ā śra y a m //

11. In the third stage is the experience of the sound of the drum. Then there is great void and one enters the place of total perfection or siddhi. (Chapter -4, Verse 74). Chi t tā n a nd am t a d ā ji tvā s ahajā n an da s am b hav a h / D osha d u h k h aj a rāvy ā d h i k sh u d hā ni d r ā v i va r j it a h // Then the bliss of chitta being attained, natural or spontaneous ecstasy arises. Imbalance of the three humours or doshas , pain, old age, disease, hunger, sleep are overcome. (Chapter -4, Verse 75). Nishpatti Avastha (stage of consummation) R udra g h ra nth i m y adā b hi t tvā ś ar va p īt h ag h at oa n i l a h / Nis h pa t t a u v a inav a h śa b dah k v an a d v ī nāk v a no b h av e t // If the Rudra granthi is pierced, the fire of prana moves to the place of Ishwara . Then in the stage of nishpatti or consummation is the tinkling sound of the flute resonating like a vina.(Chapter -4, Verse 76). Y a t k i n c hi n nā d ar ū p en a ś rūy a te ś a k t i r e va sā / Y a s t att v ān t o nirā k ārah s a e v a p ar a m e ś v ar a h //

12. Whatever is heard of the nature of the mystical nada is indeed Shakti. That in which all the elements ( panchatattwa ) find dissolution,that is the formless being, the supreme lord ( Parameshwara ). (Chapter -4, Verse 102). Sa d ā nād ā nu s a n d hā n ā t k s hīyante p āp a s a m c h ayāh / Nir a ñj a ne vi l īy e te ni ś chi t am c h it t am ā rut a u // ‘Bad karma’ (sin) is destroyed by constant concentration on nada. The finite mind and prana dissolve into the stainless ( niranjana ). (Chapter -4, Verse 105).