{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/hyp/hyp06.htm","path":"hin/hyp/hyp06.htm","source_url":"https://sacred-texts.com/hin/hyp/hyp06.htm","text":"Hatha Yoga Pradipika, tr. by Pancham Sinh, [1914]\nOn Sam\u00e2dhi.\n|| \u096a || \u091b\u0924\u0941\u0930\u094d\u0925\u094b\u092a\u0926\u0947\u0936\u0903\n|| 4 || chaturthopade\u015ba\u1e25\n\u0928\u092e\u0903 \u0936\u093f\u0935\u093e\u092f \u0917\u0941\u0930\u0935\u0947 \u0928\u093e\u0926-\u092c\u093f\u0928\u094d\u0926\u0941-\u0915\u0932\u093e\u0924\u094d\u092e\u0928\u0947 |\n \u0928\u093f\u0930\u091e\u094d\u091c\u0928-\u092a\u0926\u0902 \u092f\u093e\u0924\u093f \u0928\u093f\u0924\u094d\u092f\u0902 \u0924\u0924\u094d\u0930 \u092a\u0930\u093e\u092f\u0923\u0903 || \u0967 ||\nnama\u1e25 \u015biv\u0101ya ghurave n\u0101da-bindu-kal\u0101tmane |\n nira\u00f1jana-pada\u1e43 y\u0101ti nitya\u1e43 tatra par\u0101ya\u1e47a\u1e25 || 1 ||\nSalutation to the Gur\u00fb, the dispenser of happiness to all, appearing as N\u00e2da, Vind\u00fb and Kal\u00e2. One who is devoted to Him, obtains the highest bliss. 1.\n\u0905\u0925\u0947\u0926\u093e\u0928\u0940\u0902 \u092a\u0930\u0935\u0915\u094d\u0937\u094d\u0939\u094d\u092f\u093e\u092e\u093f \u0938\u092e\u093e\u0927\u093f\u0915\u094d\u0930\u092e\u092e\u0941\u0924\u094d\u0924\u092e\u092e |\n \u092e\u0944\u0924\u094d\u092f\u0941\u0918\u094d\u0928\u0902 \u091b \u0938\u0941\u0916\u094b\u092a\u093e\u092f\u0902 \u092c\u0930\u0939\u094d\u092e\u093e\u0928\u0928\u094d\u0926-\u0915\u0930\u0902 \u092a\u0930\u092e || \u0968 ||\nathed\u0101n\u012b\u1e43 pravak\u1e63hy\u0101mi sam\u0101dhikramamuttamam |\n m\u1e5dtyughna\u1e43 cha sukhop\u0101ya\u1e43 brahm\u0101nanda-kara\u1e43 param || 2 ||\nNow I will describe a regular method of attaining to Sam\u00e2dhi, which destroys death, is the means for obtaining happiness, and gives the Brahm\u00e2nanda. 2.\n\u0930\u093e\u091c-\u092f\u094b\u0917\u0903 \u0938\u092e\u093e\u0927\u093f\u0936\u094d\u091b \u0909\u0928\u094d\u092e\u0928\u0940 \u091b \u092e\u0928\u094b\u0928\u094d\u092e\u0928\u0940 |\n \u0905\u092e\u0930\u0924\u094d\u0935\u0902 \u0932\u092f\u0938\u094d\u0924\u0924\u094d\u0924\u094d\u0935\u0902 \u0936\u0942\u0928\u094d\u092f\u093e\u0936\u0942\u0928\u094d\u092f\u0902 \u092a\u0930\u0902 \u092a\u0926\u092e || \u0969 ||\n \u0905\u092e\u0928\u0938\u094d\u0915\u0902 \u0924\u0925\u093e\u0926\u094d\u0935\u0948\u0924\u0902 \u0928\u093f\u0930\u093e\u0932\u092e\u094d\u092c\u0902 \u0928\u093f\u0930\u091e\u094d\u091c\u0928\u092e |\n \u091c\u0940\u0935\u0928\u094d\u092e\u0941\u0915\u094d\u0924\u093f\u0936\u094d\u091b \u0938\u0939\u091c\u093e \u0924\u0941\u0930\u094d\u092f\u093e \u091b\u0947\u0924\u094d\u092f\u0947\u0915-\u0935\u093e\u091b\u0915\u093e\u0903 || \u096a ||\nr\u0101ja-yogha\u1e25 sam\u0101dhi\u015bcha unman\u012b cha manonman\u012b |\n amaratva\u1e43 layastattva\u1e43 \u015b\u016bny\u0101\u015b\u016bnya\u1e43 para\u1e43 padam || 3 ||\n amanaska\u1e43 tath\u0101dvaita\u1e43 nir\u0101lamba\u1e43 nira\u00f1janam |\n j\u012bvanmukti\u015bcha sahaj\u0101 tury\u0101 chetyeka-v\u0101chak\u0101\u1e25 || 4 ||\nRaja Yog\u00ee, Sam\u00e2dhi, Unmani, Mauonman\u00ee, Amarativa, Laya, Tatwa, S\u00fbnya, A\u015b\u00fbnya, Parama Pada, Amanaska, Adwaitama, Nir\u00e3lamba, Nira\u00f1jana, J\u00eewana Mukti, Sahaj\u00e2, Tury\u00e2, are all synonymous. 3-4.\n\u0938\u0932\u093f\u0932\u0947 \u0938\u0948\u0928\u094d\u0927\u0935\u0902 \u092f\u0926\u094d\u0935\u0924\u094d\u0938\u093e\u092e\u094d\u092f\u0902 \u092d\u091c\u0924\u093f \u092f\u094b\u0917\u0924\u0903 |\n \u0924\u0925\u093e\u0924\u094d\u092e-\u092e\u0928\u0938\u094b\u0930\u0948\u0915\u094d\u092f\u0902 \u0938\u092e\u093e\u0927\u093f\u0930\u092d\u093f\u0927\u0940\u092f\u0924\u0947 || \u096b ||\nsalile saindhava\u1e43 yadvats\u0101mya\u1e43 bhajati yoghata\u1e25 |\n tath\u0101tma-manasoraikya\u1e43 sam\u0101dhirabhidh\u012byate || 5 ||\nAs salt being dissolved in water becomes one with it, so when \u00c2tm\u00e2 and mind become one, it is called Sam\u00e2dhi. 5.\n\u092f\u0926\u093e \u0938\u0902\u0915\u094d\u0937\u094d\u0939\u0940\u092f\u0924\u0947 \u092a\u0930\u093e\u0923\u094b \u092e\u093e\u0928\u0938\u0902 \u091b \u092a\u0930\u0932\u0940\u092f\u0924\u0947 |\n \u0924\u0926\u093e \u0938\u092e\u0930\u0938\u0924\u094d\u0935\u0902 \u091b \u0938\u092e\u093e\u0927\u093f\u0930\u092d\u093f\u0927\u0940\u092f\u0924\u0947 || \u096c ||\nyad\u0101 sa\u1e43k\u1e63h\u012byate pr\u0101\u1e47o m\u0101nasa\u1e43 cha pral\u012byate |\n tad\u0101 samarasatva\u1e43 cha sam\u0101dhirabhidh\u012byate || 6 ||\nWhen the Pr\u00e2\u1e47a becomes lean (vigourless) and the mind becomes absorbed, then their becoming equal is called Sam\u00e2dhi. 6.\n\u0924\u0924-\u0938\u092e\u0902 \u091b \u0926\u0935\u092f\u094b\u0930\u0948\u0915\u094d\u092f\u0902 \u091c\u0940\u0935\u093e\u0924\u094d\u092e-\u092a\u0930\u092e\u093e\u0924\u094d\u092e\u0928\u094b\u0903 |\n \u092a\u0930\u0928\u0937\u094d\u0939\u094d\u091f-\u0938\u0930\u094d\u0935-\u0938\u0919\u094d\u0915\u0932\u094d\u092a\u0903 \u0938\u092e\u093e\u0927\u093f\u0903 \u0938\u094b|\u0905\u092d\u093f\u0927\u0940\u092f\u0924\u0947 || \u096d ||\ntat-sama\u1e43 cha dvayoraikya\u1e43 j\u012bv\u0101tma-param\u0101tmano\u1e25 |\n prana\u1e63h\u1e6da-sarva-sangkalpa\u1e25 sam\u0101dhi\u1e25 so|abhidh\u012byate || 7 ||\nThis equality and oneness of the self and the ultra self, when all Sa\u1e43kalpas cease to exist, is called Sam\u00e2dhi. 7.\n\u0930\u093e\u091c-\u092f\u094b\u0917\u0938\u094d\u092f \u092e\u093e\u0939\u093e\u0924\u094d\u092e\u094d\u092f\u0902 \u0915\u094b \u0935\u093e \u091c\u093e\u0928\u093e\u0924\u093f \u0924\u0924\u094d\u0924\u094d\u0935\u0924\u0903 |\n \u091c\u091e\u093e\u0928\u0902 \u092e\u0941\u0915\u094d\u0924\u093f\u0903 \u0938\u0925\u093f\u0924\u093f\u0903 \u0938\u093f\u0926\u094d\u0927\u093f\u0930\u094d\u0917\u0941\u0930\u0941-\u0935\u093e\u0915\u094d\u092f\u0947\u0928 \u0932\u092d\u094d\u092f\u0924\u0947 || \u096e ||\nr\u0101ja-yoghasya m\u0101h\u0101tmya\u1e43 ko v\u0101 j\u0101n\u0101ti tattvata\u1e25 |\n j\u00f1\u0101na\u1e43 mukti\u1e25 sthiti\u1e25 siddhirghuru-v\u0101kyena labhyate || 8 ||\nOr, who can know the true greatness of the Raja Yoga. Knowledge, mukti, condition, and Siddh\u00ees can be learnt by instructions from a gur\u00fb alone. 8.\n\u0926\u0941\u0930\u094d\u0932\u092d\u094b \u0935\u093f\u0937\u094d\u0939\u092f-\u0924\u092f\u093e\u0917\u094b \u0926\u0941\u0930\u094d\u0932\u092d\u0902 \u0924\u0924\u094d\u0924\u094d\u0935-\u0926\u0930\u094d\u0936\u0928\u092e |\n \u0926\u0941\u0930\u094d\u0932\u092d\u093e \u0938\u0939\u091c\u093e\u0935\u0938\u094d\u0925\u093e \u0938\u0926-\u0917\u0941\u0930\u094b\u0903 \u0915\u0930\u0941\u0923\u093e\u0902 \u0935\u093f\u0928\u093e || \u096f ||\ndurlabho vi\u1e63haya-ty\u0101gho durlabha\u1e43 tattva-dar\u015banam |\n durlabh\u0101 sahaj\u0101vasth\u0101 sad-ghuro\u1e25 karu\u1e47\u0101\u1e43 vin\u0101 || 9 ||\nIndifference 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 Sam\u00e2dhi, without the favour of a true guru. 9.\n\u0935\u093f\u0935\u093f\u0927\u0948\u0930\u093e\u0938\u0928\u0948\u0903 \u0915\u0941\u092d\u0948\u0930\u094d\u0935\u093f\u091b\u093f\u0924\u094d\u0930\u0948\u0903 \u0915\u0930\u0923\u0948\u0930\u092a\u093f |\n \u092a\u0930\u092c\u0941\u0926\u094d\u0927\u093e\u092f\u093e\u0902 \u092e\u0939\u093e-\u0936\u0915\u094d\u0924\u094c \u092a\u0930\u093e\u0923\u0903 \u0936\u0942\u0928\u094d\u092f\u0947 \u092a\u0930\u0932\u0940\u092f\u0924\u0947 || \u0967\u0966 ||\nvividhair\u0101sanai\u1e25 kubhairvichitrai\u1e25 kara\u1e47airapi |\n prabuddh\u0101y\u0101\u1e43 mah\u0101-\u015baktau pr\u0101\u1e47a\u1e25 \u015b\u016bnye pral\u012byate || 10 ||\nBy means of various postures and different Kumbhakas, when the great power (Ku\u1e47\u1e0dal\u00ee) awakens, then the Pr\u00e2\u1e47a becomes absorbed in S\u00fbnya (Sam\u00e2dhi). 10.\n\u0909\u0924\u094d\u092a\u0928\u094d\u0928-\u0936\u0915\u094d\u0924\u093f-\u092c\u094b\u0927\u0938\u094d\u092f \u0924\u092f\u0915\u094d\u0924-\u0928\u093f\u0903\u0936\u0947\u0937\u094d\u0939-\u0915\u0930\u094d\u092e\u0923\u0903 |\n \u092f\u094b\u0917\u093f\u0928\u0903 \u0938\u0939\u091c\u093e\u0935\u0938\u094d\u0925\u093e \u0938\u0935\u092f\u092e\u0947\u0935 \u092a\u0930\u091c\u093e\u092f\u0924\u0947 || \u0967\u0967 ||\nutpanna-\u015bakti-bodhasya tyakta-ni\u1e25\u015be\u1e63ha-karma\u1e47a\u1e25 |\n yoghina\u1e25 sahaj\u0101vasth\u0101 svayameva praj\u0101yate || 11 ||\nThe Yog\u00ee whose \u015bakti has awakened, and who has renounced all actions, attains to the condition of Sam\u00e2dhi, without any effort. 11.\n\u0938\u0941\u0937\u094d\u0939\u0941\u092e\u094d\u0923\u093e-\u0935\u093e\u0939\u093f\u0928\u093f \u092a\u0930\u093e\u0923\u0947 \u0936\u0942\u0928\u094d\u092f\u0947 \u0935\u093f\u0936\u0924\u093f \u092e\u093e\u0928\u0938\u0947 |\n \u0924\u0926\u093e \u0938\u0930\u094d\u0935\u093e\u0923\u093f \u0915\u0930\u094d\u092e\u093e\u0923\u093f \u0928\u093f\u0930\u094d\u092e\u0942\u0932\u092f\u0924\u093f \u092f\u094b\u0917\u0935\u093f\u0924 || \u0967\u0968 ||\nsu\u1e63hum\u1e47\u0101-v\u0101hini pr\u0101\u1e47e \u015b\u016bnye vi\u015bati m\u0101nase |\n tad\u0101 sarv\u0101\u1e47i karm\u0101\u1e47i nirm\u016blayati yoghavit || 12 ||\nWhen the Pr\u00e2\u1e47a flows in the Su\u1e63umn\u00e2, and the mind has entered \u015b\u00fbnya, then the Yog\u00ee is free from the effects of Karmas. 12.\n\u0905\u092e\u0930\u093e\u092f \u0928\u092e\u0938\u094d\u0924\u0941\u092d\u094d\u092f\u0902 \u0938\u094b|\u0905\u092a\u093f \u0915\u093e\u0932\u0938\u094d\u0924\u094d\u0935\u092f\u093e \u091c\u093f\u0924\u0903 |\n \u092a\u0924\u093f\u0924\u0902 \u0935\u0926\u0928\u0947 \u092f\u0938\u094d\u092f \u091c\u0917\u0926\u0947\u0924\u091b\u094d\u091b\u0930\u093e\u091b\u0930\u092e || \u0967\u0969 ||\namar\u0101ya namastubhya\u1e43 so|api k\u0101lastvay\u0101 jita\u1e25 |\n patita\u1e43 vadane yasya jaghadetachchar\u0101charam || 13 ||\nO Immortal one (that is, the yogi who has attained to the condition of Sam\u00e2dhi), I salute thee! Even death itself, into whose mouth the whole of this movable and immovable world has fallen, has been conquered by thee. 13.\n\u091b\u093f\u0924\u094d\u0924\u0947 \u0938\u092e\u0924\u094d\u0935\u092e\u093e\u092a\u0928\u094d\u0928\u0947 \u0935\u093e\u092f\u094c \u0935\u0930\u091c\u0924\u093f \u092e\u0927\u094d\u092f\u092e\u0947 |\n \u0924\u0926\u093e\u092e\u0930\u094b\u0932\u0940 \u0935\u091c\u094d\u0930\u094b\u0932\u0940 \u0938\u0939\u091c\u094b\u0932\u0940 \u092a\u0930\u091c\u093e\u092f\u0924\u0947 || \u0967\u096a ||\nchitte samatvam\u0101panne v\u0101yau vrajati madhyame |\n tad\u0101marol\u012b vajrol\u012b sahajol\u012b praj\u0101yate || 14 ||\nAmarol\u00ee, Vajrol\u00ee and Sahajol\u00ee are accomplished when the mind becomes calm and Pr\u00e2\u1e47a has entered the middle channel. 14.\n\u091c\u091e\u093e\u0928\u0902 \u0915\u0941\u0924\u094b \u092e\u0928\u0938\u093f \u0938\u092e\u094d\u092d\u0935\u0924\u0940\u0939 \u0924\u093e\u0935\u0924\n \u092a\u0930\u093e\u0923\u094b|\u0905\u092a\u093f \u091c\u0940\u0935\u0924\u093f \u092e\u0928\u094b \u092e\u0930\u093f\u092f\u0924\u0947 \u0928 \u092f\u093e\u0935\u0924 |\n \u092a\u0930\u093e\u0923\u094b \u092e\u0928\u094b \u0926\u0935\u092f\u092e\u093f\u0926\u0902 \u0935\u093f\u0932\u092f\u0902 \u0928\u092f\u0947\u0926\u094d\u092f\u094b\n \u092e\u094b\u0915\u094d\u0937\u094d\u0939\u0902 \u0938 \u0917\u091b\u094d\u091b\u0924\u093f \u0928\u0930\u094b \u0928 \u0915\u0925\u0902\u091b\u093f\u0926\u0928\u094d\u092f\u0903 || \u0967\u096b ||\nj\u00f1\u0101na\u1e43 kuto manasi sambhavat\u012bha t\u0101vat\n pr\u0101\u1e47o|api j\u012bvati mano mriyate na y\u0101vat |\n pr\u0101\u1e47o mano dvayamida\u1e43 vilaya\u1e43 nayedyo\n mok\u1e63ha\u1e43 sa ghachchati naro na katha\u1e43chidanya\u1e25 || 15 ||\nHow can it he possible to get knowledge, so long as the Pr\u00e2\u1e47a is living and the mind has not died? No one else can get mok\u1e63a, except one who can make one's Pr\u00e2\u1e47a and mind latent. 15.\n\u091c\u091e\u093e\u0924\u094d\u0935\u093e \u0938\u0941\u0937\u094d\u0939\u0941\u092e\u094d\u0923\u093e\u0938\u0926-\u092d\u0947\u0926\u0902 \u0915\u0944\u0924\u094d\u0935\u093e \u0935\u093e\u092f\u0941\u0902 \u091b \u092e\u0927\u094d\u092f\u0917\u092e |\n \u0938\u0925\u093f\u0924\u094d\u0935\u093e \u0938\u0926\u0948\u0935 \u0938\u0941\u0938\u094d\u0925\u093e\u0928\u0947 \u092c\u0930\u0939\u094d\u092e-\u0930\u0928\u094d\u0927\u094d\u0930\u0947 \u0928\u093f\u0930\u094b\u0927\u092f\u0947\u0924 || \u0967\u096c ||\nj\u00f1\u0101tv\u0101 su\u1e63hum\u1e47\u0101sad-bheda\u1e43 k\u1e5dtv\u0101 v\u0101yu\u1e43 cha madhyagham |\n sthitv\u0101 sadaiva susth\u0101ne brahma-randhre nirodhayet || 16 ||\nAlways living in a good locality and having known the secret of the Su\u1e63umn\u00e2, which has a middle course, and making the V\u00e2yu move in it., (the Yog\u00ee) should restrain the V\u00e2yu in the Brahma randhra. 16.\n\u0938\u0942\u0930\u094d\u092f-\u091b\u0928\u094d\u0926\u094d\u0930\u092e\u0938\u094c \u0927\u0924\u094d\u0924\u0903 \u0915\u093e\u0932\u0902 \u0930\u093e\u0924\u094d\u0930\u093f\u0928\u094d\u0926\u093f\u0935\u093e\u0924\u094d\u092e\u0915\u092e |\n \u092d\u094b\u0915\u094d\u0924\u094d\u0930\u0940 \u0938\u0941\u0937\u094d\u0939\u0941\u092e\u094d\u0928\u093e \u0915\u093e\u0932\u0938\u094d\u092f \u0917\u0941\u0939\u094d\u092f\u092e\u0947\u0924\u0926\u0941\u0926\u093e\u0939\u0944\u0924\u092e || \u0967\u096d ||\ns\u016brya-chandramasau dhatta\u1e25 k\u0101la\u1e43 r\u0101trindiv\u0101tmakam |\n bhoktr\u012b su\u1e63humn\u0101 k\u0101lasya ghuhyametadud\u0101h\u1e5dtam || 17 ||\nTime, in the form of night and day, is made by the sun and the moon. That, the Su\u1e63umn\u00e2 devours this time (death) even, is a great secret. 17.\n\u0926\u0935\u093e-\u0938\u092a\u094d\u0924\u0924\u093f-\u0938\u0939\u0938\u094d\u0930\u093e\u0923\u093f \u0928\u093e\u0921\u0940-\u0926\u0935\u093e\u0930\u093e\u0923\u093f \u092a\u091e\u094d\u091c\u0930\u0947 |\n \u0938\u0941\u0937\u094d\u0939\u0941\u092e\u094d\u0923\u093e \u0936\u093e\u092e\u094d\u092d\u0935\u0940 \u0936\u0915\u094d\u0924\u093f\u0903 \u0936\u0947\u0937\u094d\u0939\u093e\u0938\u094d\u0924\u094d\u0935\u0947\u0935 \u0928\u093f\u0930\u0930\u094d\u0925\u0915\u093e\u0903 || \u0967\u096e ||\ndv\u0101-saptati-sahasr\u0101\u1e47i n\u0101\u1e0d\u012b-dv\u0101r\u0101\u1e47i pa\u00f1jare |\n su\u1e63hum\u1e47\u0101 \u015b\u0101mbhav\u012b \u015bakti\u1e25 \u015be\u1e63h\u0101stveva nirarthak\u0101\u1e25 || 18 ||\nIn this body there are 72,000 openings of N\u00e2dis; of these, the Su\u1e63umn\u00e2, which has the \u015a\u00e2mhhav\u00ee Sakti in it, is the only important one, the rest are useless. 18.\n\u0935\u093e\u092f\u0941\u0903 \u092a\u0930\u093f\u091b\u093f\u0924\u094b \u092f\u0938\u094d\u092e\u093e\u0926\u0917\u094d\u0928\u093f\u0928\u093e \u0938\u0939 \u0915\u0941\u0923\u094d\u0921\u0932\u0940\u092e |\n \u092c\u094b\u0927\u092f\u093f\u0924\u094d\u0935\u093e \u0938\u0941\u0937\u094d\u0939\u0941\u092e\u094d\u0923\u093e\u092f\u093e\u0902 \u092a\u0930\u0935\u093f\u0936\u0947\u0926\u0928\u093f\u0930\u094b\u0927\u0924\u0903 || \u0967\u096f ||\nv\u0101yu\u1e25 parichito yasm\u0101daghnin\u0101 saha ku\u1e47\u1e0dal\u012bm |\n bodhayitv\u0101 su\u1e63hum\u1e47\u0101y\u0101\u1e43 pravi\u015bedanirodhata\u1e25 || 19 ||\nThe V\u00e2yu should be made to enter the Su\u1e63umn\u00e2 without restraint by him who has practised the control of breathing and has awakened the Ku\u1e47\u1e0dali by the (gastric) fire. `19\n\u0938\u0941\u0937\u094d\u0939\u0941\u092e\u094d\u0923\u093e-\u0935\u093e\u0939\u093f\u0928\u093f \u092a\u0930\u093e\u0923\u0947 \u0938\u093f\u0926\u094d\u0927\u094d\u092f\u0924\u094d\u092f\u0947\u0935 \u092e\u0928\u094b\u0928\u094d\u092e\u0928\u0940 |\n \u0905\u0928\u094d\u092f\u0925\u093e \u0924\u0935\u093f\u0924\u0930\u093e\u092d\u094d\u092f\u093e\u0938\u093e\u0903 \u092a\u0930\u092f\u093e\u0938\u093e\u092f\u0948\u0935 \u092f\u094b\u0917\u093f\u0928\u093e\u092e || \u0968\u0966 ||\nsu\u1e63hum\u1e47\u0101-v\u0101hini pr\u0101\u1e47e siddhyatyeva manonman\u012b |\n anyath\u0101 tvitar\u0101bhy\u0101s\u0101\u1e25 pray\u0101s\u0101yaiva yoghin\u0101m || 20 ||\nThe Pr\u00e2\u1e47a, flowing through the Su\u1e63umn\u00e2, brings about the condition of manonma\u1e47\u00ee; other practices are simply futile for the Yog\u00ee. 20.\n\u092a\u0935\u0928\u094b \u092c\u0927\u094d\u092f\u0924\u0947 \u092f\u0947\u0928 \u092e\u0928\u0938\u094d\u0924\u0947\u0928\u0948\u0935 \u092c\u0927\u094d\u092f\u0924\u0947 |\n \u092e\u0928\u0936\u094d\u091b \u092c\u0927\u094d\u092f\u0924\u0947 \u092f\u0947\u0928 \u092a\u0935\u0928\u0938\u094d\u0924\u0947\u0928 \u092c\u0927\u094d\u092f\u0924\u0947 || \u0968\u0967 ||\npavano badhyate yena manastenaiva badhyate |\n mana\u015bcha badhyate yena pavanastena badhyate || 21 ||\nBy 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. 21.\n\u0939\u0947\u0924\u0941-\u0926\u0935\u092f\u0902 \u0924\u0941 \u091b\u093f\u0924\u094d\u0924\u0938\u094d\u092f \u0935\u093e\u0938\u0928\u093e \u091b \u0938\u092e\u0940\u0930\u0923\u0903 |\n \u0924\u092f\u094b\u0930\u094d\u0935\u093f\u0928\u0937\u094d\u0939\u094d\u091f \u090f\u0915\u0938\u094d\u092e\u093f\u0928\u094d\u0924\u094c \u0926\u0935\u093e\u0935\u092a\u093f \u0935\u093f\u0928\u0936\u094d\u092f\u0924\u0903 || \u0968\u0968 ||\nhetu-dvaya\u1e43 tu chittasya v\u0101san\u0101 cha sam\u012bra\u1e47a\u1e25 |\n tayorvina\u1e63h\u1e6da ekasmintau dv\u0101vapi vina\u015byata\u1e25 || 22 ||\nThere are two causes of the activities of the mind: (1) V\u00e2san\u00e2 (desires) and (2) the respiration (the Pr\u00e2\u1e47a). Of these, the destruction of the one is the destruction of both. 22.\n\u092e\u0928\u094b \u092f\u0924\u094d\u0930 \u0935\u093f\u0932\u0940\u092f\u0947\u0924 \u092a\u0935\u0928\u0938\u094d\u0924\u0924\u094d\u0930 \u0932\u0940\u092f\u0924\u0947 |\n \u092a\u0935\u0928\u094b \u0932\u0940\u092f\u0924\u0947 \u092f\u0924\u094d\u0930 \u092e\u0928\u0938\u094d\u0924\u0924\u094d\u0930 \u0935\u093f\u0932\u0940\u092f\u0924\u0947 || \u0968\u0969 ||\nmano yatra vil\u012byeta pavanastatra l\u012byate |\n pavano l\u012byate yatra manastatra vil\u012byate || 23 ||\nBreathing is lessened when the mind becomes absorbed, and the mind becomes absorbed when the Pr\u00e2\u1e47a is restrained. 23.\n\u0926\u0941\u0917\u094d\u0927\u093e\u092e\u094d\u092c\u0941\u0935\u0924\u094d\u0938\u0902\u092e\u093f\u0932\u093f\u0924\u093e\u0935\u0941\u092d\u094c \u0924\u094c\n \u0924\u0941\u0932\u094d\u092f-\u0915\u0930\u093f\u092f\u094c \u092e\u093e\u0928\u0938-\u092e\u093e\u0930\u0941\u0924\u094c \u0939\u093f |\n \u092f\u0924\u094b \u092e\u0930\u0941\u0924\u094d\u0924\u0924\u094d\u0930 \u092e\u0928\u0903-\u092a\u0930\u0935\u0944\u0924\u094d\u0924\u093f\u0930\n \u092f\u0924\u094b \u092e\u0928\u0938\u094d\u0924\u0924\u094d\u0930 \u092e\u0930\u0941\u0924-\u092a\u0930\u0935\u0944\u0924\u094d\u0924\u093f\u0903 || \u0968\u096a ||\ndughdh\u0101mbuvatsa\u1e43milit\u0101vubhau tau\n tulya-kriyau m\u0101nasa-m\u0101rutau hi |\n yato maruttatra mana\u1e25-prav\u1e5dttir\n yato manastatra marut-prav\u1e5dtti\u1e25 || 24 ||\nBoth 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. 24.\n\u0924\u0924\u094d\u0930\u0948\u0915-\u0928\u093e\u0936\u093e\u0926\u092a\u0930\u0938\u094d\u092f \u0928\u093e\u0936\n \u090f\u0915-\u092a\u0930\u0935\u0944\u0924\u094d\u0924\u0947\u0930\u092a\u0930-\u092a\u0930\u0935\u0944\u0924\u094d\u0924\u093f\u0903 |\n \u0905\u0927\u094d\u0935\u0938\u094d\u0924\u092f\u094b\u0936\u094d\u091b\u0947\u0928\u094d\u0926\u094d\u0930\u093f\u092f-\u0935\u0930\u094d\u0917-\u0935\u0944\u0924\u094d\u0924\u093f\u0903\n \u092a\u0930\u0927\u094d\u0935\u0938\u094d\u0924\u092f\u094b\u0930\u094d\u092e\u094b\u0915\u094d\u0937\u094d\u0939-\u092a\u0926\u0938\u094d\u092f \u0938\u093f\u0926\u094d\u0927\u093f\u0903 || \u0968\u096b ||\ntatraika-n\u0101\u015b\u0101daparasya n\u0101\u015ba\n eka-prav\u1e5dtterapara-prav\u1e5dtti\u1e25 |\n adhvastayo\u015bchendriya-vargha-v\u1e5dtti\u1e25\n pradhvastayormok\u1e63ha-padasya siddhi\u1e25 || 25 ||\nBy 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. 25.\n\u0930\u0938\u0938\u094d\u092f \u092e\u0928\u0938\u0936\u094d\u091b\u0948\u0935 \u091b\u091e\u094d\u091b\u0932\u0924\u094d\u0935\u0902 \u0938\u0935\u092d\u093e\u0935\u0924\u0903 |\n \u0930\u0938\u094b \u092c\u0926\u094d\u0927\u094b \u092e\u0928\u094b \u092c\u0926\u094d\u0927\u0902 \u0915\u093f\u0902 \u0928 \u0938\u093f\u0926\u094d\u0927\u094d\u092f\u0924\u093f \u092d\u0942\u0924\u0932\u0947 || \u0968\u096c ||\nrasasya manasa\u015bchaiva cha\u00f1chalatva\u1e43 svabh\u0101vata\u1e25 |\n raso baddho mano baddha\u1e43 ki\u1e43 na siddhyati bh\u016btale || 26 ||\nBy nature, Mercury and mind are unsteady: there is nothing in the world which cannot be accomplished when these are made steady. 26.\n\u092e\u0942\u0930\u094d\u091b\u094d\u091b\u093f\u0924\u094b \u0939\u0930\u0924\u0947 \u0935\u092f\u093e\u0927\u0940\u0928\u094d\u092e\u0944\u0924\u094b \u091c\u0940\u0935\u092f\u0924\u093f \u0938\u0935\u092f\u092e |\n \u092c\u0926\u094d\u0927\u0903 \u0916\u0947\u091b\u0930\u0924\u093e\u0902 \u0927\u0924\u094d\u0924\u0947 \u0930\u0938\u094b \u0935\u093e\u092f\u0941\u0936\u094d\u091b \u092a\u093e\u0930\u094d\u0935\u0924\u093f || \u0968\u096d ||\nm\u016brchchito harate vy\u0101dh\u012bnm\u1e5dto j\u012bvayati svayam |\n baddha\u1e25 khecharat\u0101\u1e43 dhatte raso v\u0101yu\u015bcha p\u0101rvati || 27 ||\nO P\u00e2rvati! 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. 27.\n\u092e\u0928\u0903 \u0938\u0925\u0948\u0930\u094d\u092f\u0902 \u0938\u0925\u093f\u0930\u094b \u0935\u093e\u092f\u0941\u0938\u094d\u0924\u0924\u094b \u092c\u093f\u0928\u094d\u0926\u0941\u0903 \u0938\u0925\u093f\u0930\u094b \u092d\u0935\u0947\u0924 |\n \u092c\u093f\u0928\u094d\u0926\u0941-\u0938\u0925\u0948\u0930\u094d\u092f\u093e\u0924\u094d\u0938\u0926\u093e \u0938\u0924\u094d\u0924\u094d\u0935\u0902 \u092a\u093f\u0923\u094d\u0921-\u0938\u0925\u0948\u0930\u094d\u092f\u0902 \u092a\u0930\u091c\u093e\u092f\u0924\u0947 || \u0968\u096e ||\nmana\u1e25 sthairya\u1e43 sthiro v\u0101yustato bindu\u1e25 sthiro bhavet |\n bindu-sthairy\u0101tsad\u0101 sattva\u1e43 pi\u1e47\u1e0da-sthairya\u1e43 praj\u0101yate || 28 ||\nThe breathing is calmed when the mind becomes steady and calm; and hence the preservation of bindu. The preservation of this latter makes the satwa established in the body. 28.\n\u0907\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u093e\u0923\u093e\u0902 \u092e\u0928\u094b \u0928\u093e\u0925\u094b \u092e\u0928\u094b\u0928\u093e\u0925\u0938\u094d\u0924\u0941 \u092e\u093e\u0930\u0941\u0924\u0903 |\n \u092e\u093e\u0930\u0941\u0924\u0938\u094d\u092f \u0932\u092f\u094b \u0928\u093e\u0925\u0903 \u0938 \u0932\u092f\u094b \u0928\u093e\u0926\u092e\u093e\u0936\u094d\u0930\u093f\u0924\u0903 || \u0968\u096f ||\nindriy\u0101\u1e47\u0101\u1e43 mano n\u0101tho manon\u0101thastu m\u0101ruta\u1e25 |\n m\u0101rutasya layo n\u0101tha\u1e25 sa layo n\u0101dam\u0101\u015brita\u1e25 || 29 ||\nMind 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 n\u00e2da. 29.\n\u0938\u094b|\u0905\u092f\u092e\u0947\u0935\u093e\u0938\u094d\u0924\u0941 \u092e\u094b\u0915\u094d\u0937\u094d\u0939\u093e\u0916\u094d\u092f\u094b \u092e\u093e\u0938\u094d\u0924\u0941 \u0935\u093e\u092a\u093f \u092e\u0924\u093e\u0928\u094d\u0924\u0930\u0947 |\n \u092e\u0928\u0903-\u092a\u0930\u093e\u0923-\u0932\u092f\u0947 \u0915\u0936\u094d\u091b\u093f\u0926\u093e\u0928\u0928\u094d\u0926\u0903 \u0938\u092e\u094d\u092a\u094d\u0930\u0935\u0930\u094d\u0924\u0924\u0947 || \u0969\u0966 ||\nso|ayamev\u0101stu mok\u1e63h\u0101khyo m\u0101stu v\u0101pi mat\u0101ntare |\n mana\u1e25-pr\u0101\u1e47a-laye ka\u015bchid\u0101nanda\u1e25 sampravartate || 30 ||\nThis very laya is what is called mok\u1e63a, or, being a sectarian, you may not call it mok\u1e63a; but when the mind becomes absorbed, a sort of ecstacy is experienced. 30.\n\u092a\u0930\u0928\u0937\u094d\u0939\u094d\u091f-\u0936\u0935\u093e\u0938-\u0928\u093f\u0936\u094d\u0935\u093e\u0938\u0903 \u092a\u0930\u0927\u094d\u0935\u0938\u094d\u0924-\u0935\u093f\u0937\u094d\u0939\u092f-\u0917\u0930\u0939\u0903 |\n \u0928\u093f\u0936\u094d\u091b\u0947\u0937\u094d\u0939\u094d\u091f\u094b \u0928\u093f\u0930\u094d\u0935\u093f\u0915\u093e\u0930\u0936\u094d\u091b \u0932\u092f\u094b \u091c\u092f\u0924\u093f \u092f\u094b\u0917\u093f\u0928\u093e\u092e || \u0969\u0967 ||\nprana\u1e63h\u1e6da-\u015bv\u0101sa-ni\u015bv\u0101sa\u1e25 pradhvasta-vi\u1e63haya-ghraha\u1e25 |\n ni\u015bche\u1e63h\u1e6do nirvik\u0101ra\u015bcha layo jayati yoghin\u0101m || 31 ||\nBy 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 Yog\u00ee attains to the Laya Stage. 31.\n\u0909\u091b\u094d\u091b\u093f\u0928\u094d\u0928-\u0938\u0930\u094d\u0935-\u0938\u0919\u094d\u0915\u0932\u094d\u092a\u094b \u0928\u093f\u0903\u0936\u0947\u0937\u094d\u0939\u093e\u0936\u0947\u0937\u094d\u0939-\u091b\u0947\u0937\u094d\u0939\u094d\u091f\u093f\u0924\u0903 |\n \u0938\u0935\u093e\u0935\u0917\u092e\u094d\u092f\u094b \u0932\u092f\u0903 \u0915\u094b|\u0905\u092a\u093f \u091c\u093e\u092f\u0924\u0947 \u0935\u093e\u0917-\u0905\u0917\u094b\u091b\u0930\u0903 || \u0969\u0968 ||\nuchchinna-sarva-sangkalpo ni\u1e25\u015be\u1e63h\u0101\u015be\u1e63ha-che\u1e63h\u1e6dita\u1e25 |\n sv\u0101vaghamyo laya\u1e25 ko|api j\u0101yate v\u0101gh-aghochara\u1e25 || 32 ||\nWhen 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. 32.\n\u092f\u0924\u094d\u0930 \u0926\u0944\u0937\u094d\u0939\u094d\u091f\u093f\u0930\u094d\u0932\u092f\u0938\u094d\u0924\u0924\u094d\u0930 \u092d\u0942\u0924\u0947\u0928\u094d\u0926\u094d\u0930\u093f\u092f-\u0938\u0928\u093e\u0924\u0928\u0940 |\n \u0938\u093e \u0936\u0915\u094d\u0924\u093f\u0930\u094d\u091c\u0940\u0935-\u092d\u0942\u0924\u093e\u0928\u093e\u0902 \u0926\u0935\u0947 \u0905\u0932\u0915\u094d\u0937\u094d\u0939\u094d\u092f\u0947 \u0932\u092f\u0902 \u0917\u0924\u0947 || \u0969\u0969 ||\nyatra d\u1e5d\u1e63h\u1e6dirlayastatra bh\u016btendriya-san\u0101tan\u012b |\n s\u0101 \u015baktirj\u012bva-bh\u016bt\u0101n\u0101\u1e43 dve alak\u1e63hye laya\u1e43 ghate || 33 ||\nThey often speak of Laya, Laya; but what is meant by it?\n\u0932\u092f\u094b \u0932\u092f \u0907\u0924\u093f \u092a\u0930\u093e\u0939\u0941\u0903 \u0915\u0940\u0926\u0944\u0936\u0902 \u0932\u092f-\u0932\u0915\u094d\u0937\u094d\u0939\u0923\u092e |\n \u0905\u092a\u0941\u0928\u0930-\u0935\u093e\u0938\u0928\u094b\u0924\u094d\u0925\u093e\u0928\u093e\u0932\u094d\u0932\u092f\u094b \u0935\u093f\u0937\u094d\u0939\u092f-\u0935\u093f\u0938\u094d\u092e\u0944\u0924\u093f\u0903 || \u0969\u096a ||\nlayo laya iti pr\u0101hu\u1e25 k\u012bd\u1e5d\u015ba\u1e43 laya-lak\u1e63ha\u1e47am |\n apunar-v\u0101sanotth\u0101n\u0101llayo vi\u1e63haya-vism\u1e5dti\u1e25 || 34 ||\nLaya is simply then forgetting of the objects of senses when the V\u00e2san\u00e2s (desires) do not rise into existence again. 33.\nThe S\u00e2mbhav\u00ee Mudr\u00e2.\n\u0935\u0947\u0926-\u0936\u093e\u0938\u094d\u0924\u094d\u0930-\u092a\u0941\u0930\u093e\u0923\u093e\u0928\u093f \u0938\u093e\u092e\u093e\u0928\u094d\u092f-\u0917\u0923\u093f\u0915\u093e \u0907\u0935 |\n \u090f\u0915\u0948\u0935 \u0936\u093e\u092e\u094d\u092d\u0935\u0940 \u092e\u0941\u0926\u094d\u0930\u093e \u0917\u0941\u092a\u094d\u0924\u093e \u0915\u0941\u0932-\u0935\u0927\u0942\u0930\u093f\u0935 || \u0969\u096b ||\nveda-\u015b\u0101stra-pur\u0101\u1e47\u0101ni s\u0101m\u0101nya-gha\u1e47ik\u0101 iva |\n ekaiva \u015b\u0101mbhav\u012b mudr\u0101 ghupt\u0101 kula-vadh\u016briva || 35 ||\nThe Vedas and the \u015a\u00e2stras are like ordinary public women. \u015a\u00e2mhhav\u00ee Mudr\u00e2 is the one, which is secluded like a respectable lady. 34.\n\u0905\u0925 \u0936\u093e\u092e\u094d\u092d\u0935\u0940\n \u0905\u0928\u094d\u0924\u0930\u094d\u0932\u0915\u094d\u0937\u094d\u0939\u094d\u092f\u0902 \u092c\u0939\u093f\u0930\u094d\u0926\u0944\u0937\u094d\u0939\u094d\u091f\u093f\u0930\u094d\u0928\u093f\u092e\u0947\u0937\u094d\u0939\u094b\u0928\u094d\u092e\u0947\u0937\u094d\u0939-\u0935\u0930\u094d\u091c\u093f\u0924\u093e |\n \u090f\u0937\u094d\u0939\u093e \u0938\u093e \u0936\u093e\u092e\u094d\u092d\u0935\u0940 \u092e\u0941\u0926\u094d\u0930\u093e \u0935\u0947\u0926-\u0936\u093e\u0938\u094d\u0924\u094d\u0930\u0947\u0937\u094d\u0939\u0941 \u0917\u094b\u092a\u093f\u0924\u093e || \u0969\u096c ||\natha \u015b\u0101mbhav\u012b\n antarlak\u1e63hya\u1e43 bahird\u1e5d\u1e63h\u1e6dirnime\u1e63honme\u1e63ha-varjit\u0101 |\n e\u1e63h\u0101 s\u0101 \u015b\u0101mbhav\u012b mudr\u0101 veda-\u015b\u0101stre\u1e63hu ghopit\u0101 || 36 ||\nAiming at Brahman inwardly, while keeping the sight directed to the external objects, without blinking the eyes, is called the S\u00e2mbhav\u00ee Mudr\u00e2, hidden in the Vedas and the S\u00e2stras. 35.\n\u0905\u0928\u094d\u0924\u0930\u094d\u0932\u0915\u094d\u0937\u094d\u0939\u094d\u092f-\u0935\u093f\u0932\u0940\u0928-\u091b\u093f\u0924\u094d\u0924-\u092a\u0935\u0928\u094b \u092f\u094b\u0917\u0940 \u092f\u0926\u093e \u0935\u0930\u094d\u0924\u0924\u0947\n \u0926\u0944\u0937\u094d\u0939\u094d\u091f\u094d\u092f\u093e \u0928\u093f\u0936\u094d\u091b\u0932-\u0924\u093e\u0930\u092f\u093e \u092c\u0939\u093f\u0930\u0927\u0903 \u092a\u0936\u094d\u092f\u0928\u094d\u0928\u092a\u0936\u094d\u092f\u0928\u094d\u0928\u092a\u093f |\n \u092e\u0941\u0926\u094d\u0930\u0947\u092f\u0902 \u0916\u0932\u0941 \u0936\u093e\u092e\u094d\u092d\u0935\u0940 \u092d\u0935\u0924\u093f \u0938\u093e \u0932\u092c\u094d\u0927\u093e \u092a\u0930\u0938\u093e\u0926\u093e\u0926\u094d\u0917\u0941\u0930\u094b\u0903\n \u0936\u0942\u0928\u094d\u092f\u093e\u0936\u0942\u0928\u094d\u092f-\u0935\u093f\u0932\u0915\u094d\u0937\u094d\u0939\u0923\u0902 \u0938\u092b\u0941\u0930\u0924\u093f \u0924\u0924\u094d\u0924\u0924\u094d\u0924\u094d\u0935\u0902 \u092a\u0926\u0902 \u0936\u093e\u092e\u094d\u092d\u0935\u092e || \u0969\u096d ||\nantarlak\u1e63hya-vil\u012bna-chitta-pavano yogh\u012b yad\u0101 vartate\n d\u1e5d\u1e63h\u1e6dy\u0101 ni\u015bchala-t\u0101ray\u0101 bahiradha\u1e25 pa\u015byannapa\u015byannapi |\n mudreya\u1e43 khalu \u015b\u0101mbhav\u012b bhavati s\u0101 labdh\u0101 pras\u0101d\u0101dghuro\u1e25\n \u015b\u016bny\u0101\u015b\u016bnya-vilak\u1e63ha\u1e47a\u1e43 sphurati tattattva\u1e43 pada\u1e43 \u015b\u0101mbhavam || 37 ||\nWhen the Yog\u00ee remains inwardly attentive to the Brahman, keeping the mind and the Pr\u00e2\u1e47a absorbed, and the sight steady, as if seeing everything while in reality seeing nothing outside, below, or above, verily then it is called the S\u00e2mbhav\u00ee Mudr\u00e2, which is learnt by the favour of a guru. Whatever, wonderful, S\u00fbnya or As\u00fbnya is perceived, is to be regarded as the manifestation of that great \u015aambh\u00fb (\u015aiva.) 36.\n\u0936\u0930\u0940-\u0936\u093e\u092e\u094d\u092d\u0935\u094d\u092f\u093e\u0936\u094d\u091b \u0916\u0947\u091b\u0930\u094d\u092f\u093e \u0905\u0935\u0938\u094d\u0925\u093e-\u0927\u093e\u092e-\u092d\u0947\u0926\u0924\u0903 |\n \u092d\u0935\u0947\u091b\u094d\u091b\u093f\u0924\u094d\u0924-\u0932\u092f\u093e\u0928\u0928\u094d\u0926\u0903 \u0936\u0942\u0928\u094d\u092f\u0947 \u091b\u093f\u0924-\u0938\u0941\u0916-\u0930\u0942\u092a\u093f\u0923\u093f || \u0969\u096e ||\n\u015br\u012b-\u015b\u0101mbhavy\u0101\u015bcha khechary\u0101 avasth\u0101-dh\u0101ma-bhedata\u1e25 |\n bhavechchitta-lay\u0101nanda\u1e25 \u015b\u016bnye chit-sukha-r\u016bpi\u1e47i || 38 ||\nThe two states, the S\u00e2mbhav\u00ee and the Khechar\u00ee, 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-\u00e2tmana which is void. 37.\nThe Unman\u00ee.\n\u0924\u093e\u0930\u0947 \u091c\u092f\u094b\u0924\u093f\u0937\u094d\u0939\u093f \u0938\u0902\u092f\u094b\u091c\u094d\u092f \u0915\u093f\u0902\u091b\u093f\u0926\u0941\u0928\u094d\u0928\u092e\u092f\u0947\u0926\u094d\u092d\u094d\u0930\u0941\u0935\u094c |\n \u092a\u0942\u0930\u094d\u0935-\u092f\u094b\u0917\u0902 \u092e\u0928\u094b \u092f\u0941\u0928\u091c\u0928\u094d\u0928\u0941\u0928\u094d\u092e\u0928\u0940-\u0915\u093e\u0930\u0915\u0903 \u0915\u0937\u094d\u0939\u0923\u093e\u0924 || \u0969\u096f ||\nt\u0101re jyoti\u1e63hi sa\u1e43yojya ki\u1e43chidunnamayedbhruvau |\n p\u016brva-yogha\u1e43 mano yu\u00f1jannunman\u012b-k\u0101raka\u1e25 k\u1e63ha\u1e47\u0101t || 39 ||\nFix 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 \u015aambhav\u00ee Mudr\u00e2, that is, inwardly thinking of Brahma, but apparently looking outside.) This will create the Unman\u00ee avasth\u00e2 at once. 38.\nThe T\u00e2raka.\n\u0915\u0947\u091b\u093f\u0926\u093e\u0917\u092e-\u091c\u093e\u0932\u0947\u0928 \u0915\u0947\u091b\u093f\u0928\u094d\u0928\u093f\u0917\u092e-\u0938\u0919\u094d\u0915\u0941\u0932\u0948\u0903 |\n \u0915\u0947\u091b\u093f\u0924\u094d\u0924\u0930\u094d\u0915\u0947\u0923 \u092e\u0941\u0939\u094d\u092f\u0928\u094d\u0924\u093f \u0928\u0948\u0935 \u091c\u093e\u0928\u0928\u094d\u0924\u093f \u0924\u093e\u0930\u0915\u092e || \u096a\u0966 ||\nkechid\u0101ghama-j\u0101lena kechinnighama-sangkulai\u1e25 |\n kechittarke\u1e47a muhyanti naiva j\u0101nanti t\u0101rakam || 40 ||\nSome are devoted to the Vedas, some to Nigama, while others are enwrapt in Logic, but none knows the value of this mudr\u00e2, which enables one to cross the ocean of existence 39.\n\u0905\u0930\u094d\u0927\u094b\u0928\u094d\u092e\u0940\u0932\u093f\u0924-\u0932\u094b\u091b\u0928\u0903 \u0938\u0925\u093f\u0930-\u092e\u0928\u093e \u0928\u093e\u0938\u093e\u0917\u094d\u0930-\u0926\u0924\u094d\u0924\u0947\u0915\u094d\u0937\u094d\u0939\u0923\u0936\n \u091b\u0928\u094d\u0926\u094d\u0930\u093e\u0930\u094d\u0915\u093e\u0935\u092a\u093f \u0932\u0940\u0928\u0924\u093e\u092e\u0941\u092a\u0928\u092f\u0928\u094d\u0928\u093f\u0938\u094d\u092a\u0928\u094d\u0926-\u092d\u093e\u0935\u0947\u0928 \u092f\u0903 |\n \u091c\u092f\u094b\u0924\u0940-\u0930\u0942\u092a\u092e\u0936\u0947\u0937\u094d\u0939-\u092c\u0940\u091c\u092e\u0916\u093f\u0932\u0902 \u0926\u0947\u0926\u0940\u092a\u094d\u092f\u092e\u093e\u0928\u0902 \u092a\u0930\u0902\n \u0924\u0924\u094d\u0924\u094d\u0935\u0902 \u0924\u0924-\u092a\u0926\u092e\u0947\u0924\u093f \u0935\u0938\u094d\u0924\u0941 \u092a\u0930\u092e\u0902 \u0935\u093e\u091b\u094d\u092f\u0902 \u0915\u093f\u092e\u0924\u094d\u0930\u093e\u0927\u093f\u0915\u092e || \u096a\u0967 ||\nardhonm\u012blita-lochana\u1e25 sthira-man\u0101 n\u0101s\u0101ghra-dattek\u1e63ha\u1e47a\u015b\n chandr\u0101rk\u0101vapi l\u012bnat\u0101mupanayannispanda-bh\u0101vena ya\u1e25 |\n jyot\u012b-r\u016bpama\u015be\u1e63ha-b\u012bjamakhila\u1e43 ded\u012bpyam\u0101na\u1e43 para\u1e43\n tattva\u1e43 tat-padameti vastu parama\u1e43 v\u0101chya\u1e43 kimatr\u0101dhikam || 41 ||\nWith steady calm mind and half closed eyes, fixed on the tip of the nose, stopping the Id\u00e2 and the Pingal\u00e2 without blinking, he who\ncan 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? 40.\n\u0926\u093f\u0935\u093e \u0928 \u092a\u0942\u091c\u092f\u0947\u0932\u094d\u0932\u093f\u0919\u094d\u0917\u0902 \u0930\u093e\u0924\u094d\u0930\u094c \u091b\u0948\u0935 \u0928 \u092a\u0942\u091c\u092f\u0947\u0924 |\n \u0938\u0930\u094d\u0935\u0926\u093e \u092a\u0942\u091c\u092f\u0947\u0932\u094d\u0932\u093f\u0919\u094d\u0917\u0902 \u0926\u093f\u0935\u093e\u0930\u093e\u0924\u094d\u0930\u093f-\u0928\u093f\u0930\u094b\u0927\u0924\u0903 || \u096a\u0968 ||\ndiv\u0101 na p\u016bjayellinggha\u1e43 r\u0101trau chaiva na p\u016bjayet |\n sarvad\u0101 p\u016bjayellinggha\u1e43 div\u0101r\u0101tri-nirodhata\u1e25 || 42 ||\nOne should not meditate on the Linga (i.e., \u00c2tman) in the day (i.e., while S\u00fbrya or Pingal\u00e2 is working) or at night (when Id\u00e2 is working), but should always contemplate after restraining both. 41.\nThe Khechar\u00ee.\n\u0905\u0925 \u0916\u0947\u091b\u0930\u0940\n \u0938\u0935\u094d\u092f-\u0926\u0915\u094d\u0937\u094d\u0939\u093f\u0923-\u0928\u093e\u0921\u0940-\u0938\u0925\u094b \u092e\u0927\u094d\u092f\u0947 \u091b\u0930\u0924\u093f \u092e\u093e\u0930\u0941\u0924\u0903 |\n \u0924\u093f\u0937\u094d\u0939\u094d\u0920\u0924\u0947 \u0916\u0947\u091b\u0930\u0940 \u092e\u0941\u0926\u094d\u0930\u093e \u0924\u0938\u094d\u092e\u093f\u0928\u094d\u0938\u094d\u0925\u093e\u0928\u0947 \u0928 \u0938\u0902\u0936\u092f\u0903 || \u096a\u0969 ||\natha khechar\u012b\n savya-dak\u1e63hi\u1e47a-n\u0101\u1e0d\u012b-stho madhye charati m\u0101ruta\u1e25 |\n ti\u1e63h\u1e6dhate khechar\u012b mudr\u0101 tasminsth\u0101ne na sa\u1e43\u015baya\u1e25 || 43 ||\nWhen the air has ceased to move in the right and the left nostrils, and has begun to flow in the middle path, then the Khechar\u00ee Mudr\u00e2, can be accomplished there. There is no doubt of this. 42.\n\u0907\u0921\u093e-\u092a\u093f\u0919\u094d\u0917\u0932\u092f\u094b\u0930\u094d\u092e\u0927\u094d\u092f\u0947 \u0936\u0942\u0928\u094d\u092f\u0902 \u091b\u0948\u0935\u093e\u0928\u093f\u0932\u0902 \u0917\u0930\u0938\u0947\u0924 |\n \u0924\u093f\u0937\u094d\u0939\u094d\u0920\u0924\u0947 \u0916\u0947\u091b\u0930\u0940 \u092e\u0941\u0926\u094d\u0930\u093e \u0924\u0924\u094d\u0930 \u0938\u0924\u094d\u092f\u0902 \u092a\u0941\u0928\u0903 \u092a\u0941\u0928\u0903 || \u096a\u096a ||\ni\u1e0d\u0101-pingghalayormadhye \u015b\u016bnya\u1e43 chaiv\u0101nila\u1e43 ghraset |\n ti\u1e63h\u1e6dhate khechar\u012b mudr\u0101 tatra satya\u1e43 puna\u1e25 puna\u1e25 || 44 ||\nIf the Pr\u00e2\u1e47a can he drawn into the S\u00fbnya (Su\u1e63umn\u00e2), which is between the Id\u00e2 and the Pingal\u00e2, and male motionless there, then the Khechar\u00ee Mudr\u00e2 can truly become steady there. 43.\n\u0938\u0942\u0930\u094d\u091b\u094d\u092f\u093e\u091b\u0928\u094d\u0926\u094d\u0930\u092e\u0938\u094b\u0930\u094d\u092e\u0927\u094d\u092f\u0947 \u0928\u093f\u0930\u093e\u0932\u092e\u094d\u092c\u093e\u0928\u094d\u0924\u0930\u0947 \u092a\u0941\u0928\u0903 |\n \u0938\u0902\u0938\u094d\u0925\u093f\u0924\u093e \u0935\u092f\u094b\u092e-\u091b\u0915\u094d\u0930\u0947 \u092f\u093e \u0938\u093e \u092e\u0941\u0926\u094d\u0930\u093e \u0928\u093e\u092e \u0916\u0947\u091b\u0930\u0940 || \u096a\u096b ||\ns\u016brchy\u0101chandramasormadhye nir\u0101lamb\u0101ntare puna\u1e25 |\n sa\u1e43sthit\u0101 vyoma-chakre y\u0101 s\u0101 mudr\u0101 n\u0101ma khechar\u012b || 45 ||\nThat Mudr\u00e2 is called Khechar\u00ee which is performed in the supportless space between the S\u00fbrya and the Chandra (the Id\u00e2 and the Pingal\u00e2) and called the Vyoma Chakra. 44.\n\u0938\u094b\u092e\u093e\u0926\u094d\u092f\u0924\u094d\u0930\u094b\u0926\u093f\u0924\u093e \u0927\u093e\u0930\u093e \u0938\u093e\u0915\u094d\u0937\u094d\u0939\u093e\u0924\u094d\u0938\u093e \u0936\u093f\u0935-\u0935\u0932\u094d\u0932\u092d\u093e |\n \u092a\u0942\u0930\u092f\u0947\u0926\u0924\u0941\u0932\u093e\u0902 \u0926\u093f\u0935\u094d\u092f\u093e\u0902 \u0938\u0941\u0937\u094d\u0939\u0941\u092e\u094d\u0923\u093e\u0902 \u092a\u0936\u094d\u091b\u093f\u092e\u0947 \u092e\u0941\u0916\u0947 || \u096a\u096c ||\nsom\u0101dyatrodit\u0101 dh\u0101r\u0101 s\u0101k\u1e63h\u0101ts\u0101 \u015biva-vallabh\u0101 |\n p\u016brayedatul\u0101\u1e43 divy\u0101\u1e43 su\u1e63hum\u1e47\u0101\u1e43 pa\u015bchime mukhe || 46 ||\nThe Khechar\u00ee which causes the stream to flow from the Chandra (\u015aoma) is beloved of \u015aiva. The incomparable divine Su\u1e63umn\u00e2 should be closed by the tongue drawn back. 45.\n\u092a\u0941\u0930\u0938\u094d\u0924\u093e\u091b\u094d\u091b\u0948\u0935 \u092a\u0942\u0930\u094d\u092f\u0947\u0924 \u0928\u093f\u0936\u094d\u091b\u093f\u0924\u093e \u0916\u0947\u091b\u0930\u0940 \u092d\u0935\u0947\u0924 |\n \u0905\u092d\u094d\u092f\u0938\u094d\u0924\u093e \u0916\u0947\u091b\u0930\u0940 \u092e\u0941\u0926\u094d\u0930\u093e\u092a\u094d\u092f\u0941\u0928\u094d\u092e\u0928\u0940 \u0938\u092e\u094d\u092a\u094d\u0930\u091c\u093e\u092f\u0924\u0947 || \u096a\u096d ||\npurast\u0101chchaiva p\u016bryeta ni\u015bchit\u0101 khechar\u012b bhavet |\n abhyast\u0101 khechar\u012b mudr\u0101pyunman\u012b sampraj\u0101yate || 47 ||\nIt can be closed from the front also (by stopping the movements of the Pr\u00e2\u1e47a), and then surely it becomes the Khechar\u00ee. By practice, this Khechar\u00ee leads to Unman\u00ee. 46.\n\u092d\u0930\u0941\u0935\u094b\u0930\u094d\u092e\u0927\u094d\u092f\u0947 \u0936\u093f\u0935-\u0938\u0925\u093e\u0928\u0902 \u092e\u0928\u0938\u094d\u0924\u0924\u094d\u0930 \u0935\u093f\u0932\u0940\u092f\u0924\u0947 |\n \u091c\u091e\u093e\u0924\u0935\u094d\u092f\u0902 \u0924\u0924-\u092a\u0926\u0902 \u0924\u0941\u0930\u094d\u092f\u0902 \u0924\u0924\u094d\u0930 \u0915\u093e\u0932\u094b \u0928 \u0935\u093f\u0926\u094d\u092f\u0924\u0947 || \u096a\u096e ||\nbhruvormadhye \u015biva-sth\u0101na\u1e43 manastatra vil\u012byate |\n j\u00f1\u0101tavya\u1e43 tat-pada\u1e43 turya\u1e43 tatra k\u0101lo na vidyate || 48 ||\nThe seat of \u015aiva is between the eyebrows, and the mind becomes absorbed there. This condition (in which the mind is thus absorbed) is known as T\u00fbrya, and death has no access there. 47.\n\u0905\u092d\u094d\u092f\u0938\u0947\u0924\u094d\u0916\u0947\u091b\u0930\u0940\u0902 \u0924\u093e\u0935\u0926\u094d\u092f\u093e\u0935\u0924\u094d\u0938\u094d\u092f\u093e\u0926\u094d\u092f\u094b\u0917-\u0928\u093f\u0926\u094d\u0930\u093f\u0924\u0903 |\n \u0938\u092e\u094d\u092a\u094d\u0930\u093e\u092a\u094d\u0924-\u092f\u094b\u0917-\u0928\u093f\u0926\u094d\u0930\u0938\u094d\u092f \u0915\u093e\u0932\u094b \u0928\u093e\u0938\u094d\u0924\u093f \u0915\u0926\u093e\u091b\u0928 || \u096a\u096f ||\nabhyasetkhechar\u012b\u1e43 t\u0101vady\u0101vatsy\u0101dyogha-nidrita\u1e25 |\n sampr\u0101pta-yogha-nidrasya k\u0101lo n\u0101sti kad\u0101chana || 49 ||\nThe Khechar\u00ee should be practised till there is Yoga-nidr\u00e2 (Sam\u00e2dhi). One who has induced Yoga-nidr\u00e2, cannot fall a victim to death. 48.\n\u0928\u093f\u0930\u093e\u0932\u092e\u094d\u092c\u0902 \u092e\u0928\u0903 \u0915\u0944\u0924\u094d\u0935\u093e \u0928 \u0915\u093f\u0902\u091b\u093f\u0926\u092a\u093f \u091b\u093f\u0928\u094d\u0924\u092f\u0947\u0924 |\n \u0938-\u092c\u093e\u0939\u094d\u092f\u093e\u092d\u094d\u092f\u0928\u094d\u0924\u0930\u0902 \u0935\u092f\u094b\u092e\u094d\u0928\u093f \u0918\u091f\u0935\u0924\u094d\u0924\u093f\u0937\u094d\u0939\u094d\u0920\u0924\u093f \u0927\u0930\u0941\u0935\u092e || \u096b\u0966 ||\nnir\u0101lamba\u1e43 mana\u1e25 k\u1e5dtv\u0101 na ki\u1e43chidapi chintayet |\n sa-b\u0101hy\u0101bhyantara\u1e43 vyomni gha\u1e6davatti\u1e63h\u1e6dhati dhruvam || 50 ||\nFreeing 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). 49.\n\u092c\u093e\u0939\u094d\u092f-\u0935\u093e\u092f\u0941\u0930\u094d\u092f\u0925\u093e \u0932\u0940\u0928\u0938\u094d\u0924\u0925\u093e \u092e\u0927\u094d\u092f\u094b \u0928 \u0938\u0902\u0936\u092f\u0903 |\n \u0938\u0935-\u0938\u0925\u093e\u0928\u0947 \u0938\u0925\u093f\u0930\u0924\u093e\u092e\u0947\u0924\u093f \u092a\u0935\u0928\u094b \u092e\u0928\u0938\u093e \u0938\u0939 || \u096b\u0967 ||\nb\u0101hya-v\u0101yuryath\u0101 l\u012bnastath\u0101 madhyo na sa\u1e43\u015baya\u1e25 |\n sva-sth\u0101ne sthirat\u0101meti pavano manas\u0101 saha || 51 ||\nAs 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). 50.\n\u090f\u0935\u092e\u092d\u094d\u092f\u0938\u094d\u092f\u0924\u0938\u094d\u0924\u0938\u094d\u092f \u0935\u093e\u092f\u0941-\u092e\u093e\u0930\u094d\u0917\u0947 \u0926\u093f\u0935\u093e\u0928\u093f\u0936\u092e |\n \u0905\u092d\u094d\u092f\u093e\u0938\u093e\u091c\u094d\u091c\u0940\u0930\u094d\u092f\u0924\u0947 \u0935\u093e\u092f\u0941\u0930\u094d\u092e\u0928\u0938\u094d\u0924\u0924\u094d\u0930\u0948\u0935 \u0932\u0940\u092f\u0924\u0947 || \u096b\u0968 ||\nevamabhyasyatastasya v\u0101yu-m\u0101rghe div\u0101ni\u015bam |\n abhy\u0101s\u0101jj\u012bryate v\u0101yurmanastatraiva l\u012byate || 52 ||\nBy thus practising, night and day, the breathing is brought under control, and, as the practice increases, the mind becomes calm and steady. 51.\n\u0905\u092e\u0944\u0924\u0948\u0903 \u092a\u0932\u093e\u0935\u092f\u0947\u0926\u094d\u0926\u0947\u0939\u092e\u093e\u092a\u093e\u0926-\u0924\u0932-\u092e\u0938\u094d\u0924\u0915\u092e |\n \u0938\u093f\u0926\u094d\u0927\u094d\u092f\u0924\u094d\u092f\u0947\u0935 \u092e\u0939\u093e-\u0915\u093e\u092f\u094b \u092e\u0939\u093e-\u092c\u0932-\u092a\u0930\u093e\u0915\u094d\u0930\u092e\u0903 || \u096b\u0969 ||\nam\u1e5dtai\u1e25 pl\u0101vayeddeham\u0101p\u0101da-tala-mastakam |\n siddhyatyeva mah\u0101-k\u0101yo mah\u0101-bala-par\u0101krama\u1e25 || 53 ||\nBy rubbing the body over with Amrita (exuding from the moon), from head to foot, one gets Mah\u00e2k\u00e2y\u00e2, i.e., great strength and energy. 52.\nEnd of the Khechar\u00ee.\n\u0936\u0915\u094d\u0924\u093f-\u092e\u0927\u094d\u092f\u0947 \u092e\u0928\u0903 \u0915\u0944\u0924\u094d\u0935\u093e \u0936\u0915\u094d\u0924\u093f\u0902 \u092e\u093e\u0928\u0938-\u092e\u0927\u094d\u092f\u0917\u093e\u092e |\n \u092e\u0928\u0938\u093e \u092e\u0928 \u0906\u0932\u094b\u0915\u094d\u092f \u0927\u093e\u0930\u092f\u0947\u0924\u094d\u092a\u0930\u092e\u0902 \u092a\u0926\u092e || \u096b\u096a ||\n\u015bakti-madhye mana\u1e25 k\u1e5dtv\u0101 \u015bakti\u1e43 m\u0101nasa-madhyagh\u0101m |\n manas\u0101 mana \u0101lokya dh\u0101rayetparama\u1e43 padam || 54 ||\nPlacing the mind into the Ku\u1e47\u1e0dalini, and getting the latter into the mind, by looking upon the Buddhi (intellect) with mind (reflexively), the Param Pada (Brahma) should be obtained. 53.\n\u0916-\u092e\u0927\u094d\u092f\u0947 \u0915\u0941\u0930\u0941 \u091b\u093e\u0924\u094d\u092e\u093e\u0928\u092e\u093e\u0924\u094d\u092e-\u092e\u0927\u094d\u092f\u0947 \u091b \u0916\u0902 \u0915\u0941\u0930\u0941 |\n \u0938\u0930\u094d\u0935\u0902 \u091b \u0916-\u092e\u092f\u0902 \u0915\u0944\u0924\u094d\u0935\u093e \u0928 \u0915\u093f\u0902\u091b\u093f\u0926\u092a\u093f \u091b\u093f\u0928\u094d\u0924\u092f\u0947\u0924 || \u096b\u096b ||\nkha-madhye kuru ch\u0101tm\u0101nam\u0101tma-madhye cha kha\u1e43 kuru |\n sarva\u1e43 cha kha-maya\u1e43 k\u1e5dtv\u0101 na ki\u1e43chidapi chintayet || 55 ||\nKeep the \u00e2tm\u00e2 inside the Kha (Brahma) and place Brahma inside your \u00e2tm\u00e2. Having made everything pervaded with Kha (Brahma), think of nothing else. 54.\n\u0905\u0928\u094d\u0924\u0903 \u0936\u0942\u0928\u094d\u092f\u094b \u092c\u0939\u093f\u0903 \u0936\u0942\u0928\u094d\u092f\u0903 \u0936\u0942\u0928\u094d\u092f\u0903 \u0915\u0941\u092e\u094d\u092d \u0907\u0935\u093e\u092e\u094d\u092c\u0930\u0947 |\n \u0905\u0928\u094d\u0924\u0903 \u092a\u0942\u0930\u094d\u0923\u094b \u092c\u0939\u093f\u0903 \u092a\u0942\u0930\u094d\u0923\u0903 \u092a\u0942\u0930\u094d\u0923\u0903 \u0915\u0941\u092e\u094d\u092d \u0907\u0935\u093e\u0930\u094d\u0923\u0935\u0947 || \u096b\u096c ||\nanta\u1e25 \u015b\u016bnyo bahi\u1e25 \u015b\u016bnya\u1e25 \u015b\u016bnya\u1e25 kumbha iv\u0101mbare |\n anta\u1e25 p\u016br\u1e47o bahi\u1e25 p\u016br\u1e47a\u1e25 p\u016br\u1e47a\u1e25 kumbha iv\u0101r\u1e47ave || 56 ||\nOne 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. 55.\n\u092c\u093e\u0939\u094d\u092f-\u091b\u093f\u0928\u094d\u0924\u093e \u0928 \u0915\u0930\u094d\u0924\u0935\u094d\u092f\u093e \u0924\u0925\u0948\u0935\u093e\u0928\u094d\u0924\u0930-\u091b\u093f\u0928\u094d\u0924\u0928\u092e |\n \u0938\u0930\u094d\u0935-\u091b\u093f\u0928\u094d\u0924\u093e\u0902 \u092a\u0930\u093f\u0924\u094d\u092f\u091c\u094d\u092f \u0928 \u0915\u093f\u0902\u091b\u093f\u0926\u092a\u093f \u091b\u093f\u0928\u094d\u0924\u092f\u0947\u0924 || \u096b\u096d ||\nb\u0101hya-chint\u0101 na kartavy\u0101 tathaiv\u0101ntara-chintanam |\n sarva-chint\u0101\u1e43 parityajya na ki\u1e43chidapi chintayet || 57 ||\nHe should be neither of his inside nor of outside world; and, leaving all thoughts, he should think of nothing. 56.\n\u0938\u0919\u094d\u0915\u0932\u094d\u092a-\u092e\u093e\u0924\u094d\u0930-\u0915\u0932\u0928\u0948\u0935 \u091c\u0917\u0924\u094d\u0938\u092e\u0917\u094d\u0930\u0902\n \u0938\u0919\u094d\u0915\u0932\u094d\u092a-\u092e\u093e\u0924\u094d\u0930-\u0915\u0932\u0928\u0948\u0935 \u092e\u0928\u094b-\u0935\u093f\u0932\u093e\u0938\u0903 |\n \u0938\u0919\u094d\u0915\u0932\u094d\u092a-\u092e\u093e\u0924\u094d\u0930-\u092e\u0924\u093f\u092e\u0941\u0924\u094d\u0938\u0944\u091c \u0928\u093f\u0930\u094d\u0935\u093f\u0915\u0932\u094d\u092a\u092e\n \u0906\u0936\u094d\u0930\u093f\u0924\u094d\u092f \u0928\u093f\u0936\u094d\u091b\u092f\u092e\u0935\u093e\u092a\u094d\u0928\u0941\u0939\u093f \u0930\u093e\u092e \u0936\u093e\u0928\u094d\u0924\u093f\u092e || \u096b\u096e ||\nsangkalpa-m\u0101tra-kalanaiva jaghatsamaghra\u1e43\n sangkalpa-m\u0101tra-kalanaiva mano-vil\u0101sa\u1e25 |\n sangkalpa-m\u0101tra-matimuts\u1e5dja nirvikalpam\n \u0101\u015britya ni\u015bchayamav\u0101pnuhi r\u0101ma \u015b\u0101ntim || 58 ||\nThe 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 R\u00e2ma! obtain peace. 57.\n\u0915\u0930\u094d\u092a\u0942\u0930\u092e\u0928\u0932\u0947 \u092f\u0926\u094d\u0935\u0924\u094d\u0938\u0948\u0928\u094d\u0927\u0935\u0902 \u0938\u0932\u093f\u0932\u0947 \u092f\u0925\u093e |\n \u0924\u0925\u093e \u0938\u0928\u094d\u0927\u0940\u092f\u092e\u093e\u0928\u0902 \u091b \u092e\u0928\u0938\u094d\u0924\u0924\u094d\u0924\u094d\u0935\u0947 \u0935\u093f\u0932\u0940\u092f\u0924\u0947 || \u096b\u096f ||\nkarp\u016bramanale yadvatsaindhava\u1e43 salile yath\u0101 |\n tath\u0101 sandh\u012byam\u0101na\u1e43 cha manastattve vil\u012byate || 59 ||\nAs camphor disappears in fire, and rock salt in water, so the mind united with the \u00e2tm\u00e2 loses its identity. 58.\n\u091c\u091e\u0947\u092f\u0902 \u0938\u0930\u094d\u0935\u0902 \u092a\u0930\u0924\u0940\u0924\u0902 \u091b \u091c\u091e\u093e\u0928\u0902 \u091b \u092e\u0928 \u0909\u091b\u094d\u092f\u0924\u0947 |\n \u091c\u091e\u093e\u0928\u0902 \u091c\u091e\u0947\u092f\u0902 \u0938\u092e\u0902 \u0928\u0937\u094d\u0939\u094d\u091f\u0902 \u0928\u093e\u0928\u094d\u092f\u0903 \u092a\u0928\u094d\u0925\u093e \u0926\u0935\u093f\u0924\u0940\u092f\u0915\u0903 || \u096c\u0966 ||\nj\u00f1eya\u1e43 sarva\u1e43 prat\u012bta\u1e43 cha j\u00f1\u0101na\u1e43 cha mana uchyate |\n j\u00f1\u0101na\u1e43 j\u00f1eya\u1e43 sama\u1e43 na\u1e63h\u1e6da\u1e43 n\u0101nya\u1e25 panth\u0101 dvit\u012byaka\u1e25 || 60 ||\nWhen the knowable, and the knowledge, are both destroyed equally, then there is no second way (i.e., Duality is destroyed). 59.\n\u092e\u0928\u094b-\u0926\u0944\u0936\u094d\u092f\u092e\u093f\u0926\u0902 \u0938\u0930\u094d\u0935\u0902 \u092f\u0924\u094d\u0915\u093f\u0902\u091b\u093f\u0924\u094d\u0938-\u091b\u0930\u093e\u091b\u0930\u092e |\n \u092e\u0928\u0938\u094b \u0939\u092f\u0941\u0928\u094d\u092e\u0928\u0940-\u092d\u093e\u0935\u093e\u0926\u094d\u0926\u094d\u0935\u0948\u0924\u0902 \u0928\u0948\u0935\u094b\u0932\u092d\u094d\u092f\u0924\u0947 || \u096c\u0967 ||\nmano-d\u1e5d\u015byamida\u1e43 sarva\u1e43 yatki\u1e43chitsa-char\u0101charam |\n manaso hyunman\u012b-bh\u0101v\u0101ddvaita\u1e43 naivolabhyate || 61 ||\nAll this movable and immovable world is mind. When the mind has attained to the unman\u00ee avasth\u00e2, there is no dwaita (from the absence of the working of the mind.) 60\n\u091c\u091e\u0947\u092f-\u0935\u0938\u094d\u0924\u0941-\u092a\u0930\u093f\u0924\u094d\u092f\u093e\u0917\u093e\u0926\u094d\u0935\u093f\u0932\u092f\u0902 \u092f\u093e\u0924\u093f \u092e\u093e\u0928\u0938\u092e |\n \u092e\u0928\u0938\u094b \u0935\u093f\u0932\u092f\u0947 \u091c\u093e\u0924\u0947 \u0915\u0948\u0935\u0932\u094d\u092f\u092e\u0935\u0936\u093f\u0937\u094d\u0939\u094d\u092f\u0924\u0947 || \u096c\u0968 ||\nj\u00f1eya-vastu-parity\u0101gh\u0101dvilaya\u1e43 y\u0101ti m\u0101nasam |\n manaso vilaye j\u0101te kaivalyamava\u015bi\u1e63hyate || 62 ||\nMind disappears by removing the knowable, and, on its disappearance, \u00e2tm\u00e2 only remains behind. 61.\n\u090f\u0935\u0902 \u0928\u093e\u0928\u093e-\u0935\u093f\u0927\u094b\u092a\u093e\u092f\u093e\u0903 \u0938\u092e\u094d\u092f\u0915\u094d\u0938\u094d\u0935\u093e\u0928\u0941\u092d\u0935\u093e\u0928\u094d\u0935\u093f\u0924\u093e\u0903 |\n \u0938\u092e\u093e\u0927\u093f-\u092e\u093e\u0930\u094d\u0917\u093e\u0903 \u0915\u0925\u093f\u0924\u093e\u0903 \u092a\u0942\u0930\u094d\u0935\u093e\u091b\u093e\u0930\u094d\u092f\u0948\u0930\u094d\u092e\u0939\u093e\u0924\u094d\u092e\u092d\u093f\u0903 || \u096c\u0969 ||\neva\u1e43 n\u0101n\u0101-vidhop\u0101y\u0101\u1e25 samyaksv\u0101nubhav\u0101nvit\u0101\u1e25 |\n sam\u0101dhi-m\u0101rgh\u0101\u1e25 kathit\u0101\u1e25 p\u016brv\u0101ch\u0101ryairmah\u0101tmabhi\u1e25 || 63 ||\nThe high-souled \u00c2ch\u00e2ryas (Teachers) of yore gained experience in the various methods of Sam\u00e2dhi themselves, and then they preached them to others. 62.\n\u0938\u0941\u0937\u094d\u0939\u0941\u092e\u094d\u0923\u093e\u092f\u0948 \u0915\u0941\u0923\u094d\u0921\u0932\u093f\u0928\u094d\u092f\u0948 \u0938\u0941\u0927\u093e\u092f\u0948 \u091b\u0928\u094d\u0926\u094d\u0930-\u091c\u0928\u094d\u092e\u0928\u0947 |\n \u092e\u0928\u094b\u0928\u094d\u092e\u0928\u094d\u092f\u0948 \u0928\u092e\u0938\u094d\u0924\u0941\u092d\u094d\u092f\u0902 \u092e\u0939\u093e-\u0936\u0915\u094d\u0924\u094d\u092f\u0948 \u091b\u093f\u0926-\u0906\u0924\u094d\u092e\u0928\u0947 || \u096c\u096a ||\nsu\u1e63hum\u1e47\u0101yai ku\u1e47\u1e0dalinyai sudh\u0101yai chandra-janmane |\n manonmanyai namastubhya\u1e43 mah\u0101-\u015baktyai chid-\u0101tmane || 64 ||\nSalutations to Thee, O Su\u1e63umn\u00e2, to Thee O Ku\u1e47\u1e0dalin\u00ee, to Thee O Sudh\u00e2, born of Chandra, to Thee O Manomnan\u00ee! to Thee O great power, energy and the intelligent spirit. 63.\n\u0905\u0936\u0915\u094d\u092f-\u0924\u0924\u094d\u0924\u094d\u0935-\u092c\u094b\u0927\u093e\u0928\u093e\u0902 \u092e\u0942\u0922\u093e\u0928\u093e\u092e\u092a\u093f \u0938\u0902\u092e\u0924\u092e |\n \u092a\u0930\u094b\u0915\u094d\u0924\u0902 \u0917\u094b\u0930\u0915\u094d\u0937\u094d\u0939-\u0928\u093e\u0925\u0947\u0928 \u0928\u093e\u0926\u094b\u092a\u093e\u0938\u0928\u092e\u0941\u091b\u094d\u092f\u0924\u0947 || \u096c\u096b ||\na\u015bakya-tattva-bodh\u0101n\u0101\u1e43 m\u016b\u1e0dh\u0101n\u0101mapi sa\u1e43matam |\n prokta\u1e43 ghorak\u1e63ha-n\u0101thena n\u0101dop\u0101sanamuchyate || 65 ||\nI will describe now the practice of an\u00e2hata n\u00e2da, as propounded by Gorak\u1e63a N\u00e2tha, for the benefit of those who are unable to understand the principles of knowledge\u2014a method, which is liked by the ignorant also. 64.\n\u0936\u0930\u0940-\u0906\u0926\u093f\u0928\u093e\u0925\u0947\u0928 \u0938-\u092a\u093e\u0926-\u0915\u094b\u091f\u093f-\n \u0932\u092f-\u092a\u0930\u0915\u093e\u0930\u093e\u0903 \u0915\u0925\u093f\u0924\u093e \u091c\u092f\u0928\u094d\u0924\u093f |\n \u0928\u093e\u0926\u093e\u0928\u0941\u0938\u0928\u094d\u0927\u093e\u0928\u0915\u092e\u0947\u0915\u092e\u0947\u0935\n \u092e\u0928\u094d\u092f\u093e\u092e\u0939\u0947 \u092e\u0941\u0916\u094d\u092f\u0924\u092e\u0902 \u0932\u092f\u093e\u0928\u093e\u092e || \u096c\u096c ||\n\u015br\u012b-\u0101din\u0101thena sa-p\u0101da-ko\u1e6di-\n laya-prak\u0101r\u0101\u1e25 kathit\u0101 jayanti |\n n\u0101d\u0101nusandh\u0101nakamekameva\n many\u0101mahe mukhyatama\u1e43 lay\u0101n\u0101m || 66 ||\n\u00c2din\u00e2tha propounded 1\u00bc crore methods of trance, and they are all extant. Of these, the hearing of the an\u00e2hata n\u00e2da is the Only one, the chief, in my opinion. 65.\n\u092e\u0941\u0915\u094d\u0924\u093e\u0938\u0928\u0947 \u0938\u0925\u093f\u0924\u094b \u092f\u094b\u0917\u0940 \u092e\u0941\u0926\u094d\u0930\u093e\u0902 \u0938\u0928\u094d\u0927\u093e\u092f \u0936\u093e\u092e\u094d\u092d\u0935\u0940\u092e |\n \u0936\u0944\u0923\u0941\u092f\u093e\u0926\u094d\u0926\u0915\u094d\u0937\u094d\u0939\u093f\u0923\u0947 \u0915\u0930\u094d\u0923\u0947 \u0928\u093e\u0926\u092e\u0928\u094d\u0924\u093e\u0938\u094d\u0925\u092e\u0947\u0915\u0927\u0940\u0903 || \u096c\u096d ||\nmukt\u0101sane sthito yogh\u012b mudr\u0101\u1e43 sandh\u0101ya \u015b\u0101mbhav\u012bm |\n \u015b\u1e5d\u1e47uy\u0101ddak\u1e63hi\u1e47e kar\u1e47e n\u0101damant\u0101sthamekadh\u012b\u1e25 || 67 ||\nSitting with Mukta \u00c2sana and with the S\u00e2mbhav\u00ee Madill, the Yog\u00ee should hear the sound inside his right ear, with collected mind. 66.\n\u0936\u0930\u0935\u0923-\u092a\u0941\u091f-\u0928\u092f\u0928-\u092f\u0941\u0917\u0932\n \u0918\u0930\u093e\u0923-\u092e\u0941\u0916\u093e\u0928\u093e\u0902 \u0928\u093f\u0930\u094b\u0927\u0928\u0902 \u0915\u093e\u0930\u094d\u092f\u092e |\n \u0936\u0941\u0926\u094d\u0927-\u0938\u0941\u0937\u094d\u0939\u0941\u092e\u094d\u0923\u093e-\u0938\u0930\u0923\u094c\n \u0938\u092b\u0941\u091f\u092e\u092e\u0932\u0903 \u0936\u0930\u0942\u092f\u0924\u0947 \u0928\u093e\u0926\u0903 || \u096c\u096e ||\n\u015brava\u1e47a-pu\u1e6da-nayana-yughala\n ghr\u0101\u1e47a-mukh\u0101n\u0101\u1e43 nirodhana\u1e43 k\u0101ryam |\n \u015buddha-su\u1e63hum\u1e47\u0101-sara\u1e47au\n sphu\u1e6damamala\u1e25 \u015br\u016byate n\u0101da\u1e25 || 68 ||\nThe ears, the eyes, the nose, and the mouth should be closed and then the clear sound is heard in the passage of the Su\u1e63umn\u00e2 which has been cleansed of all its impurities. 67.\n\u0906\u0930\u092e\u094d\u092d\u0936\u094d\u091b \u0918\u091f\u0936\u094d\u091b\u0948\u0935 \u0924\u0925\u093e \u092a\u0930\u093f\u091b\u092f\u094b|\u0905\u092a\u093f \u091b |\n \u0928\u093f\u0937\u094d\u0939\u094d\u092a\u0924\u094d\u0924\u093f\u0903 \u0938\u0930\u094d\u0935-\u092f\u094b\u0917\u0947\u0937\u094d\u0939\u0941 \u0938\u092f\u093e\u0926\u0935\u0938\u094d\u0925\u093e-\u091b\u0924\u0941\u0937\u094d\u0939\u094d\u091f\u092f\u092e || \u096c\u096f ||\n\u0101rambha\u015bcha gha\u1e6da\u015bchaiva tath\u0101 parichayo|api cha |\n ni\u1e63hpatti\u1e25 sarva-yoghe\u1e63hu sy\u0101davasth\u0101-chatu\u1e63h\u1e6dayam || 69 ||\nIn all the Yogas, there are four states: (1) \u00e2rambha or the preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known), (4) ni\u1e63patti (consumate.) 68.\n\u00c2rambha Avasth\u00e2.\n\u0905\u0925 \u0906\u0930\u092e\u094d\u092d\u093e\u0935\u0938\u094d\u0925\u093e\n \u092c\u0930\u0939\u094d\u092e-\u0917\u0930\u0928\u094d\u0925\u0947\u0930\u094d\u092d\u0935\u0947\u0926\u094d\u092d\u0947\u0926\u094b \u0939\u092f\u093e\u0928\u0928\u094d\u0926\u0903 \u0936\u0942\u0928\u094d\u092f-\u0938\u092e\u094d\u092d\u0935\u0903 |\n \u0935\u093f\u091b\u093f\u0924\u094d\u0930\u0903 \u0915\u0935\u0923\u0915\u094b \u0926\u0947\u0939\u0947|\u0905\u0928\u093e\u0939\u0924\u0903 \u0936\u0930\u0942\u092f\u0924\u0947 \u0927\u0935\u0928\u093f\u0903 || \u096d\u0966 ||\natha \u0101rambh\u0101vasth\u0101\n brahma-ghrantherbhavedbhedo hy\u0101nanda\u1e25 \u015b\u016bnya-sambhava\u1e25 |\n vichitra\u1e25 kva\u1e47ako dehe|an\u0101hata\u1e25 \u015br\u016byate dhvani\u1e25 || 70 ||\nWhen the Brahma granthi (in the heart) is pierced through by Pr\u00e2\u1e47\u00e2y\u00e2ma, then a sort of happiness is experienced in the vacuum of the heart, and the an\u00e2hat sounds, like various tinkling sounds of ornaments, are heard in the body. 69.\n\u0926\u093f\u0935\u094d\u092f-\u0926\u0947\u0939\u0936\u094d\u091b \u0924\u0947\u091c\u0938\u094d\u0935\u0940 \u0926\u093f\u0935\u094d\u092f-\u0917\u0928\u094d\u0927\u0938\u094d\u0924\u094d\u0935\u0930\u094b\u0917\u0935\u093e\u0928 |\n \u0938\u092e\u094d\u092a\u0942\u0930\u094d\u0923-\u0939\u0944\u0926\u092f\u0903 \u0936\u0942\u0928\u094d\u092f \u0906\u0930\u092e\u094d\u092d\u0947 \u092f\u094b\u0917\u0935\u093e\u0928\u094d\u092d\u0935\u0947\u0924 || \u096d\u0967 ||\ndivya-deha\u015bcha tejasv\u012b divya-ghandhastvaroghav\u0101n |\n samp\u016br\u1e47a-h\u1e5ddaya\u1e25 \u015b\u016bnya \u0101rambhe yoghav\u0101nbhavet || 71 ||\nIn the \u00e2rambha, a Yog\u00ee's body becomes divine, glowing, healthy, and emits a divine swell. The whole of his heart becomes void. 70.\nThe Ghata Avasth\u00e2.\n\u0905\u0925 \u0918\u091f\u093e\u0935\u0938\u094d\u0925\u093e\n \u0926\u0935\u093f\u0924\u0940\u092f\u093e\u092f\u093e\u0902 \u0918\u091f\u0940\u0915\u0944\u0924\u094d\u092f \u0935\u093e\u092f\u0941\u0930\u094d\u092d\u0935\u0924\u093f \u092e\u0927\u094d\u092f\u0917\u0903 |\n \u0926\u0944\u0922\u093e\u0938\u0928\u094b \u092d\u0935\u0947\u0926\u094d\u092f\u094b\u0917\u0940 \u091c\u091e\u093e\u0928\u0940 \u0926\u0947\u0935-\u0938\u092e\u0938\u094d\u0924\u0926\u093e || \u096d\u0968 ||\natha gha\u1e6d\u0101vasth\u0101\n dvit\u012by\u0101y\u0101\u1e43 gha\u1e6d\u012bk\u1e5dtya v\u0101yurbhavati madhyagha\u1e25 |\n d\u1e5d\u1e0dh\u0101sano bhavedyogh\u012b j\u00f1\u0101n\u012b deva-samastad\u0101 || 72 ||\nIn the second stage, the airs are united into one and begin moving in the middle channel. The Yog\u00ee's posture becomes firm, and he becomes wise like a god. 71.\n\u0935\u093f\u0937\u094d\u0939\u094d\u0923\u0941-\u0917\u0930\u0928\u094d\u0925\u0947\u0938\u094d\u0924\u0924\u094b \u092d\u0947\u0926\u093e\u0924\u094d\u092a\u0930\u092e\u093e\u0928\u0928\u094d\u0926-\u0938\u0942\u091b\u0915\u0903 |\n \u0905\u0924\u093f\u0936\u0942\u0928\u094d\u092f\u0947 \u0935\u093f\u092e\u0930\u094d\u0926\u0936\u094d\u091b \u092d\u0947\u0930\u0940-\u0936\u092c\u094d\u0926\u0938\u094d\u0924\u0926\u093e \u092d\u0935\u0947\u0924 || \u096d\u0969 ||\nvi\u1e63h\u1e47u-ghranthestato bhed\u0101tparam\u0101nanda-s\u016bchaka\u1e25 |\n ati\u015b\u016bnye vimarda\u015bcha bher\u012b-\u015babdastad\u0101 bhavet || 73 ||\nBy this means the Vi\u1e63\u1e47u knot (in the throat) is pierced which is indicated by highest pleasure experienced, And then the Bher\u00ee sound (like the beating of a kettle drain) is evolved in the vacuum in the throat. 72.\nThe Parichaya Avasth\u00e2.\n\u0905\u0925 \u092a\u0930\u093f\u091b\u092f\u093e\u0935\u0938\u094d\u0925\u093e\n \u0924\u0944\u0924\u0940\u092f\u093e\u092f\u093e\u0902 \u0924\u0941 \u0935\u093f\u091c\u094d\u091e\u0947\u092f\u094b \u0935\u093f\u0939\u093e\u092f\u094b \u092e\u0930\u094d\u0926\u0932-\u0927\u0935\u0928\u093f\u0903 |\n \u092e\u0939\u093e-\u0936\u0942\u0928\u094d\u092f\u0902 \u0924\u0926\u093e \u092f\u093e\u0924\u093f \u0938\u0930\u094d\u0935-\u0938\u093f\u0926\u094d\u0927\u093f-\u0938\u092e\u093e\u0936\u094d\u0930\u092f\u092e || \u096d\u096a ||\natha parichay\u0101vasth\u0101\n t\u1e5dt\u012by\u0101y\u0101\u1e43 tu vij\u00f1eyo vih\u0101yo mardala-dhvani\u1e25 |\n mah\u0101-\u015b\u016bnya\u1e43 tad\u0101 y\u0101ti sarva-siddhi-sam\u0101\u015brayam || 74 ||\nIn the third stage, the sound of a drum is known to arise in tie S\u00fbnya between the eyebrows, and then the V\u00e2yu goes to the Mah\u00e2\u015b\u00fbnya, which is the home of all the siddh\u00ees. 73.\n\u091b\u093f\u0924\u094d\u0924\u093e\u0928\u0928\u094d\u0926\u0902 \u0924\u0926\u093e \u091c\u093f\u0924\u094d\u0935\u093e \u0938\u0939\u091c\u093e\u0928\u0928\u094d\u0926-\u0938\u092e\u094d\u092d\u0935\u0903 |\n \u0926\u094b\u0937\u094d\u0939-\u0926\u0941\u0903\u0916-\u091c\u0930\u093e-\u0935\u092f\u093e\u0927\u093f-\u0915\u0937\u094d\u0939\u0941\u0927\u093e-\u0928\u093f\u0926\u094d\u0930\u093e-\u0935\u093f\u0935\u0930\u094d\u091c\u093f\u0924\u0903 || \u096d\u096b ||\nchitt\u0101nanda\u1e43 tad\u0101 jitv\u0101 sahaj\u0101nanda-sambhava\u1e25 |\n do\u1e63ha-du\u1e25kha-jar\u0101-vy\u0101dhi-k\u1e63hudh\u0101-nidr\u0101-vivarjita\u1e25 || 75 ||\nConquering, then, the pleasures of the mind, ecstacy is spontaneously produced which is devoid of evils, pains, old age, disease, hunger and sleep. 74.\n\u0905\u0925 \u0928\u093f\u0937\u094d\u0939\u094d\u092a\u0924\u094d\u0924\u094d\u092f-\u0905\u0935\u0938\u094d\u0925\u093e\n \u0930\u0941\u0926\u094d\u0930-\u0917\u0930\u0928\u094d\u0925\u093f\u0902 \u092f\u0926\u093e \u092d\u093f\u0924\u094d\u0924\u094d\u0935\u093e \u0936\u0930\u094d\u0935-\u092a\u0940\u0920-\u0917\u0924\u094b|\u0905\u0928\u093f\u0932\u0903 |\n \u0928\u093f\u0937\u094d\u0939\u094d\u092a\u0924\u094d\u0924\u094c \u0935\u0948\u0923\u0935\u0903 \u0936\u092c\u094d\u0926\u0903 \u0915\u0935\u0923\u0926-\u0935\u0940\u0923\u093e-\u0915\u0935\u0923\u094b \u092d\u0935\u0947\u0924 || \u096d\u096c ||\natha ni\u1e63hpatty-avasth\u0101\n rudra-ghranthi\u1e43 yad\u0101 bhittv\u0101 \u015barva-p\u012b\u1e6dha-ghato|anila\u1e25 |\n ni\u1e63hpattau vai\u1e47ava\u1e25 \u015babda\u1e25 kva\u1e47ad-v\u012b\u1e47\u0101-kva\u1e47o bhavet || 76 ||\nWhen 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. 75.\n\u090f\u0915\u0940\u092d\u0942\u0924\u0902 \u0924\u0926\u093e \u091b\u093f\u0924\u094d\u0924\u0902 \u0930\u093e\u091c-\u092f\u094b\u0917\u093e\u092d\u093f\u0927\u093e\u0928\u0915\u092e |\n \u0938\u0944\u0937\u094d\u0939\u094d\u091f\u093f-\u0938\u0902\u0939\u093e\u0930-\u0915\u0930\u094d\u0924\u093e\u0938\u094c \u092f\u094b\u0917\u0940\u0936\u094d\u0935\u0930-\u0938\u092e\u094b \u092d\u0935\u0947\u0924 || \u096d\u096d ||\nek\u012bbh\u016bta\u1e43 tad\u0101 chitta\u1e43 r\u0101ja-yogh\u0101bhidh\u0101nakam |\n s\u1e5d\u1e63h\u1e6di-sa\u1e43h\u0101ra-kart\u0101sau yogh\u012b\u015bvara-samo bhavet || 77 ||\nThe union of the mind and the sound is called the R\u00e2ja-Yoga. The (real) Yog\u00ee becomes the creator and destroyer of the universe, like God. 76.\n\u0905\u0938\u094d\u0924\u0941 \u0935\u093e \u092e\u093e\u0938\u094d\u0924\u0941 \u0935\u093e \u092e\u0941\u0915\u094d\u0924\u093f\u0930\u0924\u094d\u0930\u0948\u0935\u093e\u0916\u0923\u094d\u0921\u093f\u0924\u0902 \u0938\u0941\u0916\u092e |\n \u0932\u092f\u094b\u0926\u094d\u092d\u0935\u092e\u093f\u0926\u0902 \u0938\u094c\u0916\u094d\u092f\u0902 \u0930\u093e\u091c-\u092f\u094b\u0917\u093e\u0926\u0935\u093e\u092a\u094d\u092f\u0924\u0947 || \u096d\u096e ||\nastu v\u0101 m\u0101stu v\u0101 muktiratraiv\u0101kha\u1e47\u1e0dita\u1e43 sukham |\n layodbhavamida\u1e43 saukhya\u1e43 r\u0101ja-yogh\u0101dav\u0101pyate || 78 ||\nPerpetual 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. 77.\n\u0930\u093e\u091c-\u092f\u094b\u0917\u092e\u091c\u093e\u0928\u0928\u094d\u0924\u0903 \u0915\u0947\u0935\u0932\u0902 \u0939\u0920-\u0915\u0930\u094d\u092e\u093f\u0923\u0903 |\n \u090f\u0924\u093e\u0928\u092d\u094d\u092f\u093e\u0938\u093f\u0928\u094b \u092e\u0928\u094d\u092f\u0947 \u092a\u0930\u092f\u093e\u0938-\u092b\u0932-\u0935\u0930\u094d\u091c\u093f\u0924\u093e\u0928 || \u096d\u096f ||\nr\u0101ja-yoghamaj\u0101nanta\u1e25 kevala\u1e43 ha\u1e6dha-karmi\u1e47a\u1e25 |\n et\u0101nabhy\u0101sino manye pray\u0101sa-phala-varjit\u0101n || 79 ||\nThose who are ignorant of the R\u00e2ja-Yoga and practise only the Ha\u1e6dha-Yoga, will, in my opinion, waste their energy fruitlessly. 78.\n\u0909\u0928\u094d\u092e\u0928\u094d\u092f-\u0905\u0935\u093e\u092a\u094d\u0924\u092f\u0947 \u0936\u0940\u0918\u094d\u0930\u0902 \u092d\u0930\u0942-\u0927\u092f\u093e\u0928\u0902 \u092e\u092e \u0938\u0902\u092e\u0924\u092e |\n \u0930\u093e\u091c-\u092f\u094b\u0917-\u092a\u0926\u0902 \u092a\u0930\u093e\u092a\u094d\u0924\u0941\u0902 \u0938\u0941\u0916\u094b\u092a\u093e\u092f\u094b|\u0905\u0932\u094d\u092a-\u091b\u0947\u0924\u0938\u093e\u092e |\n \u0938\u0926\u094d\u092f\u0903 \u092a\u0930\u0924\u094d\u092f\u092f-\u0938\u0928\u094d\u0927\u093e\u092f\u0940 \u091c\u093e\u092f\u0924\u0947 \u0928\u093e\u0926\u091c\u094b \u0932\u092f\u0903 || \u096e\u0966 ||\nunmany-av\u0101ptaye \u015b\u012bghra\u1e43 bhr\u016b-dhy\u0101na\u1e43 mama sa\u1e43matam |\n r\u0101ja-yogha-pada\u1e43 pr\u0101ptu\u1e43 sukhop\u0101yo|alpa-chetas\u0101m |\n sadya\u1e25 pratyaya-sandh\u0101y\u012b j\u0101yate n\u0101dajo laya\u1e25 || 80 ||\nContemplation on the space between the eyebrows is, in my opinion, best for accomplishing soon the Unman\u00ee state. For people of small intellect, it is a very easy method for obtaining perfection in the Raja-Yoga. The Laya produced by n\u00e2da, at once gives experience (of spiritual powers). 79.\n\u0928\u093e\u0926\u093e\u0928\u0941\u0938\u0928\u094d\u0927\u093e\u0928-\u0938\u092e\u093e\u0927\u093f-\u092d\u093e\u091c\u093e\u0902\n \u092f\u094b\u0917\u0940\u0936\u094d\u0935\u0930\u093e\u0923\u093e\u0902 \u0939\u0944\u0926\u093f \u0935\u0930\u094d\u0927\u092e\u093e\u0928\u092e |\n \u0906\u0928\u0928\u094d\u0926\u092e\u0947\u0915\u0902 \u0935\u091b\u0938\u093e\u092e\u0917\u092e\u094d\u092f\u0902\n \u091c\u093e\u0928\u093e\u0924\u093f \u0924\u0902 \u0936\u0930\u0940-\u0917\u0941\u0930\u0941\u0928\u093e\u0925 \u090f\u0915\u0903 || \u096e\u0967 ||\nn\u0101d\u0101nusandh\u0101na-sam\u0101dhi-bh\u0101j\u0101\u1e43\n yogh\u012b\u015bvar\u0101\u1e47\u0101\u1e43 h\u1e5ddi vardham\u0101nam |\n \u0101nandameka\u1e43 vachas\u0101maghamya\u1e43\n j\u0101n\u0101ti ta\u1e43 \u015br\u012b-ghurun\u0101tha eka\u1e25 || 81 ||\nThe happiness which increases in the hearts of Yogi\u015bwaras, who have gained success in Sam\u00e2dhi by means of attention to the n\u00e2da, is beyond description, and is known to \u015ari Gur\u00fb N\u00e2tha alone. 80.\n\u0915\u0930\u094d\u0923\u094c \u092a\u093f\u0927\u093e\u092f \u0939\u0938\u094d\u0924\u093e\u092d\u094d\u092f\u093e\u0902 \u092f\u0903 \u0936\u0944\u0923\u094b\u0924\u093f \u0927\u0935\u0928\u093f\u0902 \u092e\u0941\u0928\u093f\u0903 |\n \u0924\u0924\u094d\u0930 \u091b\u093f\u0924\u094d\u0924\u0902 \u0938\u0925\u093f\u0930\u0940\u0915\u0941\u0930\u094d\u092f\u093e\u0926\u094d\u092f\u093e\u0935\u0924\u094d\u0938\u094d\u0925\u093f\u0930-\u092a\u0926\u0902 \u0935\u0930\u091c\u0947\u0924 || \u096e\u0968 ||\nkar\u1e47au pidh\u0101ya hast\u0101bhy\u0101\u1e43 ya\u1e25 \u015b\u1e5d\u1e47oti dhvani\u1e43 muni\u1e25 |\n tatra chitta\u1e43 sthir\u012bkury\u0101dy\u0101vatsthira-pada\u1e43 vrajet || 82 ||\nThe sound which a muni hears by closing his ears with his fingers, should be heard attentively, till the mind becomes steady in it. 81.\n\u0905\u092d\u094d\u092f\u0938\u094d\u092f\u092e\u093e\u0928\u094b \u0928\u093e\u0926\u094b|\u0905\u092f\u0902 \u092c\u093e\u0939\u094d\u092f\u092e\u093e\u0935\u0944\u0923\u0941\u0924\u0947 \u0927\u0935\u0928\u093f\u092e |\n \u092a\u0915\u094d\u0937\u094d\u0939\u093e\u0926\u094d\u0935\u093f\u0915\u094d\u0937\u094d\u0939\u0947\u092a\u092e\u0916\u093f\u0932\u0902 \u091c\u093f\u0924\u094d\u0935\u093e \u092f\u094b\u0917\u0940 \u0938\u0941\u0916\u0940 \u092d\u0935\u0947\u0924 || \u096e\u0969 ||\nabhyasyam\u0101no n\u0101do|aya\u1e43 b\u0101hyam\u0101v\u1e5d\u1e47ute dhvanim |\n pak\u1e63h\u0101dvik\u1e63hepamakhila\u1e43 jitv\u0101 yogh\u012b sukh\u012b bhavet || 83 ||\nBy practising with this n\u00e2da, all other external sounds are stopped. The Yog\u00ee becomes happy by overcoming all distractions within 15 days. 82.\n\u0936\u0930\u0942\u092f\u0924\u0947 \u092a\u0930\u0925\u092e\u093e\u092d\u094d\u092f\u093e\u0938\u0947 \u0928\u093e\u0926\u094b \u0928\u093e\u0928\u093e-\u0935\u093f\u0927\u094b \u092e\u0939\u093e\u0928 |\n \u0924\u0924\u094b|\u0905\u092d\u094d\u092f\u093e\u0938\u0947 \u0935\u0930\u094d\u0927\u092e\u093e\u0928\u0947 \u0936\u0930\u0942\u092f\u0924\u0947 \u0938\u0942\u0915\u094d\u0937\u094d\u0939\u094d\u092e-\u0938\u0942\u0915\u094d\u0937\u094d\u0939\u094d\u092e\u0915\u0903 || \u096e\u096a ||\n\u015br\u016byate pratham\u0101bhy\u0101se n\u0101do n\u0101n\u0101-vidho mah\u0101n |\n tato|abhy\u0101se vardham\u0101ne \u015br\u016byate s\u016bk\u1e63hma-s\u016bk\u1e63hmaka\u1e25 || 84 ||\nIn the beginning, the sounds heard are of great variety and very loud; but, as the practice increases, they become more and more subtle. 83.\n\u0906\u0926\u094c \u091c\u0932\u0927\u093f-\u091c\u0940\u092e\u0942\u0924-\u092d\u0947\u0930\u0940-\u091d\u0930\u094d\u091d\u0930-\u0938\u092e\u094d\u092d\u0935\u093e\u0903 |\n \u092e\u0927\u094d\u092f\u0947 \u092e\u0930\u094d\u0926\u0932-\u0936\u0919\u094d\u0916\u094b\u0924\u094d\u0925\u093e \u0918\u0923\u094d\u091f\u093e-\u0915\u093e\u0939\u0932\u091c\u093e\u0938\u094d\u0924\u0925\u093e || \u096e\u096b ||\n\u0101dau jaladhi-j\u012bm\u016bta-bher\u012b-jharjhara-sambhav\u0101\u1e25 |\n madhye mardala-\u015bangkhotth\u0101 gha\u1e47\u1e6d\u0101-k\u0101halaj\u0101stath\u0101 || 85 ||\nIn 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, &c. 84.\n\u0905\u0928\u094d\u0924\u0947 \u0924\u0941 \u0915\u093f\u0919\u094d\u0915\u093f\u0923\u0940-\u0935\u0902\u0936-\u0935\u0940\u0923\u093e-\u092d\u0930\u092e\u0930-\u0928\u093f\u0903\u0938\u094d\u0935\u0928\u093e\u0903 |\n \u0907\u0924\u093f \u0928\u093e\u0928\u093e\u0935\u093f\u0927\u093e \u0928\u093e\u0926\u093e\u0903 \u0936\u0930\u0942\u092f\u0928\u094d\u0924\u0947 \u0926\u0947\u0939-\u092e\u0927\u094d\u092f\u0917\u093e\u0903 || \u096e\u096c ||\nante tu kingki\u1e47\u012b-va\u1e43\u015ba-v\u012b\u1e47\u0101-bhramara-ni\u1e25svan\u0101\u1e25 |\n iti n\u0101n\u0101vidh\u0101 n\u0101d\u0101\u1e25 \u015br\u016byante deha-madhyagh\u0101\u1e25 || 86 ||\nIn the last stage, the sounds resemble those from tinklets, flute, V\u00ee\u1e47\u00e2, bee, &c. These various kinds of sounds are heard as being produced in the body. 85.\n\u092e\u0939\u0924\u093f \u0936\u0930\u0942\u092f\u092e\u093e\u0923\u0947|\u0905\u092a\u093f \u092e\u0947\u0918-\u092d\u0947\u0930\u094d\u092f-\u0906\u0926\u093f\u0915\u0947 \u0927\u0935\u0928\u094c |\n \u0924\u0924\u094d\u0930 \u0938\u0942\u0915\u094d\u0937\u094d\u0939\u094d\u092e\u093e\u0924\u094d\u0938\u0942\u0915\u094d\u0937\u094d\u0939\u094d\u092e\u0924\u0930\u0902 \u0928\u093e\u0926\u092e\u0947\u0935 \u092a\u0930\u093e\u092e\u0944\u0936\u0947\u0924 || \u096e\u096d ||\nmahati \u015br\u016byam\u0101\u1e47e|api megha-bhery-\u0101dike dhvanau |\n tatra s\u016bk\u1e63hm\u0101ts\u016bk\u1e63hmatara\u1e43 n\u0101dameva par\u0101m\u1e5d\u015bet || 87 ||\nThough hearing loud sounds like those of thunder, kettle drums, etc., one should practise with the subtle sounds also. 86.\n\u0918\u0928\u092e\u0941\u0924\u094d\u0938\u0944\u091c\u094d\u092f \u0935\u093e \u0938\u0942\u0915\u094d\u0937\u094d\u0939\u094d\u092e\u0947 \u0938\u0942\u0915\u094d\u0937\u094d\u0939\u094d\u092e\u092e\u0941\u0924\u094d\u0938\u0944\u091c\u094d\u092f \u0935\u093e \u0918\u0928\u0947 |\n \u0930\u092e\u092e\u093e\u0923\u092e\u092a\u093f \u0915\u0937\u094d\u0939\u093f\u092a\u094d\u0924\u0902 \u092e\u0928\u094b \u0928\u093e\u0928\u094d\u092f\u0924\u094d\u0930 \u091b\u093e\u0932\u092f\u0947\u0924 || \u096e\u096e ||\nghanamuts\u1e5djya v\u0101 s\u016bk\u1e63hme s\u016bk\u1e63hmamuts\u1e5djya v\u0101 ghane |\n ramam\u0101\u1e47amapi k\u1e63hipta\u1e43 mano n\u0101nyatra ch\u0101layet || 88 ||\nLeaving 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. 87.\n\u092f\u0924\u094d\u0930 \u0915\u0941\u0924\u094d\u0930\u093e\u092a\u093f \u0935\u093e \u0928\u093e\u0926\u0947 \u0932\u0917\u0924\u093f \u092a\u0930\u0925\u092e\u0902 \u092e\u0928\u0903 |\n \u0924\u0924\u094d\u0930\u0948\u0935 \u0938\u0941\u0938\u094d\u0925\u093f\u0930\u0940\u092d\u0942\u092f \u0924\u0947\u0928 \u0938\u093e\u0930\u094d\u0927\u0902 \u0935\u093f\u0932\u0940\u092f\u0924\u0947 || \u096e\u096f ||\nyatra kutr\u0101pi v\u0101 n\u0101de laghati prathama\u1e43 mana\u1e25 |\n tatraiva susthir\u012bbh\u016bya tena s\u0101rdha\u1e43 vil\u012byate || 89 ||\nWherever the mind attaches itself first, it becomes steady there; and then it becomes absorbed in it. 88.\n\u092e\u0915\u0930\u0928\u094d\u0926\u0902 \u092a\u093f\u092c\u0928\u094d\u092d\u0944\u0919\u094d\u0917\u0940 \u0917\u0928\u094d\u0927\u0902 \u0928\u093e\u092a\u0947\u0915\u094d\u0937\u094d\u0939\u0924\u0947 \u092f\u0925\u093e |\n \u0928\u093e\u0926\u093e\u0938\u0915\u094d\u0924\u0902 \u0924\u0925\u093e \u091b\u093f\u0924\u094d\u0924\u0902 \u0935\u093f\u0937\u094d\u0939\u092f\u093e\u0928\u094d\u0928\u0939\u093f \u0915\u093e\u0919\u094d\u0915\u094d\u0937\u094d\u0939\u0924\u0947 || \u096f\u0966 ||\nmakaranda\u1e43 pibanbh\u1e5dnggh\u012b ghandha\u1e43 n\u0101pek\u1e63hate yath\u0101 |\n n\u0101d\u0101sakta\u1e43 tath\u0101 chitta\u1e43 vi\u1e63hay\u0101nnahi k\u0101ngk\u1e63hate || 90 ||\nJust as a bee, drinking sweet juice, does not care for the smell of the flower; so the mind, absorbed in the n\u00e2da, does not desire the objects of enjoyment. 89.\n\u092e\u0928\u094b-\u092e\u0924\u094d\u0924-\u0917\u091c\u0947\u0928\u094d\u0926\u094d\u0930\u0938\u094d\u092f \u0935\u093f\u0937\u094d\u0939\u092f\u094b\u0926\u094d\u092f\u093e\u0928-\u091b\u093e\u0930\u093f\u0923\u0903 |\n \u0938\u092e\u0930\u094d\u0925\u094b|\u0905\u092f\u0902 \u0928\u093f\u092f\u092e\u0928\u0947 \u0928\u093f\u0928\u093e\u0926-\u0928\u093f\u0936\u093f\u0924\u093e\u0919\u094d\u0915\u0941\u0936\u0903 || \u096f\u0967 ||\nmano-matta-ghajendrasya vi\u1e63hayody\u0101na-ch\u0101ri\u1e47a\u1e25 |\n samartho|aya\u1e43 niyamane nin\u0101da-ni\u015bit\u0101ngku\u015ba\u1e25 || 91 ||\nThe mind, like an elephant habituated to wander in the garden of enjoyments, is capable of being controlled by the sharp goad of an\u00e2hata n\u00e2da. 90.\n\u092c\u0926\u094d\u0927\u0902 \u0924\u0941 \u0928\u093e\u0926-\u092c\u0928\u094d\u0927\u0947\u0928 \u092e\u0928\u0903 \u0938\u0928\u094d\u0924\u094d\u092f\u0915\u094d\u0924-\u091b\u093e\u092a\u0932\u092e |\n \u092a\u0930\u092f\u093e\u0924\u093f \u0938\u0941\u0924\u0930\u093e\u0902 \u0938\u0925\u0948\u0930\u094d\u092f\u0902 \u091b\u093f\u0928\u094d\u0928-\u092a\u0915\u094d\u0937\u094d\u0939\u0903 \u0916\u0917\u094b \u092f\u0925\u093e || \u096f\u0968 ||\nbaddha\u1e43 tu n\u0101da-bandhena mana\u1e25 santyakta-ch\u0101palam |\n pray\u0101ti sutar\u0101\u1e43 sthairya\u1e43 chinna-pak\u1e63ha\u1e25 khagho yath\u0101 || 92 ||\nThe mind, captivated in the snare of n\u00e2da, gives up all its activity; and, like a bird with clipped wings, becomes calm at once. 91.\n\u0938\u0930\u094d\u0935-\u091b\u093f\u0928\u094d\u0924\u093e\u0902 \u092a\u0930\u093f\u0924\u094d\u092f\u091c\u094d\u092f \u0938\u093e\u0935\u0927\u093e\u0928\u0947\u0928 \u091b\u0947\u0924\u0938\u093e |\n \u0928\u093e\u0926 \u090f\u0935\u093e\u0928\u0941\u0938\u0928\u094d\u0927\u0947\u092f\u094b \u092f\u094b\u0917-\u0938\u093e\u092e\u094d\u0930\u093e\u091c\u094d\u092f\u092e\u093f\u091b\u094d\u091b\u0924\u093e || \u096f\u0969 ||\nsarva-chint\u0101\u1e43 parityajya s\u0101vadh\u0101nena chetas\u0101 |\n n\u0101da ev\u0101nusandheyo yogha-s\u0101mr\u0101jyamichchat\u0101 || 93 ||\nThose desirous of the kingdom of Yoga, should take up the practice of hearing the an\u00e2hata n\u00e2da, with mind collected and free from all cares. 92.\n\u0928\u093e\u0926\u094b|\u0905\u0928\u094d\u0924\u0930\u0919\u094d\u0917-\u0938\u093e\u0930\u0919\u094d\u0917-\u092c\u0928\u094d\u0927\u0928\u0947 \u0935\u093e\u0917\u0941\u0930\u093e\u092f\u0924\u0947 |\n \u0905\u0928\u094d\u0924\u0930\u0919\u094d\u0917-\u0915\u0941\u0930\u0919\u094d\u0917\u0938\u094d\u092f \u0935\u0927\u0947 \u0935\u092f\u093e\u0927\u093e\u092f\u0924\u0947|\u0905\u092a\u093f \u091b || \u096f\u096a ||\nn\u0101do|antaranggha-s\u0101ranggha-bandhane v\u0101ghur\u0101yate |\n antaranggha-kurangghasya vadhe vy\u0101dh\u0101yate|api cha || 94 ||\nNada is the snare for catching the mind; and, when it is caught like a deer, it can be killed also like it. 93.\n\u0905\u0928\u094d\u0924\u0930\u0919\u094d\u0917\u0938\u094d\u092f \u092f\u092e\u093f\u0928\u094b \u0935\u093e\u091c\u093f\u0928\u0903 \u092a\u0930\u093f\u0918\u093e\u092f\u0924\u0947 |\n \u0928\u093e\u0926\u094b\u092a\u093e\u0938\u094d\u0924\u093f-\u0930\u0924\u094b \u0928\u093f\u0924\u094d\u092f\u092e\u0935\u0927\u093e\u0930\u094d\u092f\u093e \u0939\u093f \u092f\u094b\u0917\u093f\u0928\u093e || \u096f\u096b ||\nantarangghasya yamino v\u0101jina\u1e25 parigh\u0101yate |\n n\u0101dop\u0101sti-rato nityamavadh\u0101ry\u0101 hi yoghin\u0101 || 95 ||\nN\u00e2da is the bolt of the stable door for the horse (the minds of the Yog\u00ees). A Yog\u00ee should determine to practise constantly in the hearing of the n\u00e2da sounds. 94.\n\u092c\u0926\u094d\u0927\u0902 \u0935\u093f\u092e\u0941\u0915\u094d\u0924-\u091b\u093e\u091e\u094d\u091b\u0932\u094d\u092f\u0902 \u0928\u093e\u0926-\u0917\u0928\u094d\u0927\u0915-\u091c\u093e\u0930\u0923\u093e\u0924 |\n \u092e\u0928\u0903-\u092a\u093e\u0930\u0926\u092e\u093e\u092a\u094d\u0928\u094b\u0924\u093f \u0928\u093f\u0930\u093e\u0932\u092e\u094d\u092c\u093e\u0916\u094d\u092f-\u0916\u0947|\u0905\u091f\u0928\u092e || \u096f\u096c ||\nbaddha\u1e43 vimukta-ch\u0101\u00f1chalya\u1e43 n\u0101da-ghandhaka-j\u0101ra\u1e47\u0101t |\n mana\u1e25-p\u0101radam\u0101pnoti nir\u0101lamb\u0101khya-khe|a\u1e6danam || 96 ||\nMind gets the properties of calcined mercury. When deprived of its unsteadiness it is calcined, combined with the sulphur of n\u00e2da, and then it roams like it in tine supportless \u00e2k\u00e2\u015ba or Brahma. 95.\n\u0928\u093e\u0926-\u0936\u0930\u0935\u0923\u0924\u0903 \u0915\u0937\u094d\u0939\u093f\u092a\u094d\u0930\u092e\u0928\u094d\u0924\u0930\u0919\u094d\u0917-\u092d\u0941\u091c\u0919\u094d\u0917\u092e\u092e |\n \u0935\u093f\u0938\u094d\u092e\u0944\u0924\u092f \u0938\u0930\u094d\u0935\u092e\u0947\u0915\u093e\u0917\u094d\u0930\u0903 \u0915\u0941\u0924\u094d\u0930\u091b\u093f\u0928\u094d\u0928\u0939\u093f \u0927\u093e\u0935\u0924\u093f || \u096f\u096d ||\nn\u0101da-\u015brava\u1e47ata\u1e25 k\u1e63hipramantaranggha-bhujangghamam |\n vism\u1e5dtaya sarvamek\u0101ghra\u1e25 kutrachinnahi dh\u0101vati || 97 ||\nThe mind is like a serpent, forgetting all its unsteadiness by hearing the n\u00e2da, it does not run away anywhere. 96.\n\u0915\u093e\u0937\u094d\u0939\u094d\u0920\u0947 \u092a\u0930\u0935\u0930\u094d\u0924\u093f\u0924\u094b \u0935\u0939\u094d\u0928\u093f\u0903 \u0915\u093e\u0937\u094d\u0939\u094d\u0920\u0947\u0928 \u0938\u0939 \u0936\u093e\u092e\u094d\u092f\u0924\u093f |\n \u0928\u093e\u0926\u0947 \u092a\u0930\u0935\u0930\u094d\u0924\u093f\u0924\u0902 \u091b\u093f\u0924\u094d\u0924\u0902 \u0928\u093e\u0926\u0947\u0928 \u0938\u0939 \u0932\u0940\u092f\u0924\u0947 || \u096f\u096e ||\nk\u0101\u1e63h\u1e6dhe pravartito vahni\u1e25 k\u0101\u1e63h\u1e6dhena saha \u015b\u0101myati |\n n\u0101de pravartita\u1e43 chitta\u1e43 n\u0101dena saha l\u012byate || 98 ||\nThe fire, catching firewood, is extinguished along with it (after burning it up); and so the mind also, working with the n\u00e2da, becomes latent along with it. 97.\n\u0918\u0923\u094d\u091f\u093e\u0926\u093f\u0928\u093e\u0926-\u0938\u0915\u094d\u0924-\u0938\u0924\u092c\u094d\u0927\u093e\u0928\u094d\u0924\u0903-\u0915\u0930\u0923-\u0939\u0930\u093f\u0923\u0938\u094d\u092f |\n \u092a\u0930\u0939\u0930\u0923\u092e\u092a\u093f \u0938\u0941\u0915\u0930\u0902 \u0938\u092f\u093e\u091b\u094d\u091b\u0930-\u0938\u0928\u094d\u0927\u093e\u0928-\u092a\u0930\u0935\u0940\u0923\u0936\u094d\u091b\u0947\u0924 || \u096f\u096f ||\ngha\u1e47\u1e6d\u0101din\u0101da-sakta-stabdh\u0101nta\u1e25-kara\u1e47a-hari\u1e47asya |\n prahara\u1e47amapi sukara\u1e43 sy\u0101chchara-sandh\u0101na-prav\u012b\u1e47a\u015bchet || 99 ||\nThe antahkara\u1e47a (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. 98.\n\u0905\u0928\u093e\u0939\u0924\u0938\u094d\u092f \u0936\u092c\u094d\u0926\u0938\u094d\u092f \u0927\u0935\u0928\u093f\u0930\u094d\u092f \u0909\u092a\u0932\u092d\u094d\u092f\u0924\u0947 |\n \u0927\u0935\u0928\u0947\u0930\u0928\u094d\u0924\u0930\u094d\u0917\u0924\u0902 \u091c\u091e\u0947\u092f\u0902 \u091c\u091e\u0947\u092f\u0938\u094d\u092f\u093e\u0928\u094d\u0924\u0930\u094d\u0917\u0924\u0902 \u092e\u0928\u0903 |\n \u092e\u0928\u0938\u094d\u0924\u0924\u094d\u0930 \u0932\u092f\u0902 \u092f\u093e\u0924\u093f \u0924\u0926\u094d\u0935\u093f\u0937\u094d\u0939\u094d\u0923\u094b\u0903 \u092a\u0930\u092e\u0902 \u092a\u0926\u092e || \u0967\u0966\u0966 ||\nan\u0101hatasya \u015babdasya dhvanirya upalabhyate |\n dhvanerantarghata\u1e43 j\u00f1eya\u1e43 j\u00f1eyasy\u0101ntarghata\u1e43 mana\u1e25 |\n manastatra laya\u1e43 y\u0101ti tadvi\u1e63h\u1e47o\u1e25 parama\u1e43 padam || 100 ||\nThe knowable interpenetrates the an\u00e2hata 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. 99.\n\u0924\u093e\u0935\u0926\u093e\u0915\u093e\u0936-\u0938\u0919\u094d\u0915\u0932\u094d\u092a\u094b \u092f\u093e\u0935\u091b\u094d\u091b\u092c\u094d\u0926\u0903 \u092a\u0930\u0935\u0930\u094d\u0924\u0924\u0947 |\n \u0928\u093f\u0903\u0936\u092c\u094d\u0926\u0902 \u0924\u0924-\u092a\u0930\u0902 \u092c\u0930\u0939\u094d\u092e \u092a\u0930\u092e\u093e\u0924\u0947\u0924\u093f \u0917\u0940\u092f\u0924\u0947 || \u0967\u0966\u0967 ||\nt\u0101vad\u0101k\u0101\u015ba-sangkalpo y\u0101vachchabda\u1e25 pravartate |\n ni\u1e25\u015babda\u1e43 tat-para\u1e43 brahma param\u0101teti gh\u012byate || 101 ||\nSo long as the sounds continue, there is the idea of \u00e2k\u00e2\u015ba. When they disappear, then it is called Para Brahma, Param\u00e2tmana. 100.\n\u092f\u0924\u094d\u0915\u093f\u0902\u091b\u093f\u0928\u094d\u0928\u093e\u0926-\u0930\u0942\u092a\u0947\u0923 \u0936\u0930\u0942\u092f\u0924\u0947 \u0936\u0915\u094d\u0924\u093f\u0930\u0947\u0935 \u0938\u093e |\n \u092f\u0938\u094d\u0924\u0924\u094d\u0924\u094d\u0935\u093e\u0928\u094d\u0924\u094b \u0928\u093f\u0930\u093e\u0915\u093e\u0930\u0903 \u0938 \u090f\u0935 \u092a\u0930\u092e\u0947\u0936\u094d\u0935\u0930\u0903 || \u0967\u0966\u0968 ||\nyatki\u1e43chinn\u0101da-r\u016bpe\u1e47a \u015br\u016byate \u015baktireva s\u0101 |\n yastattv\u0101nto nir\u0101k\u0101ra\u1e25 sa eva parame\u015bvara\u1e25 || 102 ||\nWhatever is heard in the form of n\u00e2da, is the \u015bakti (power). That which is formless, the final state of the Tatwas, is tile Parame\u015bwara. 101.\n\u0907\u0924\u093f \u0928\u093e\u0926\u093e\u0928\u0941\u0938\u0928\u094d\u0927\u093e\u0928\u092e\n \u0938\u0930\u094d\u0935\u0947 \u0939\u0920-\u0932\u092f\u094b\u092a\u093e\u092f\u093e \u0930\u093e\u091c\u092f\u094b\u0917\u0938\u094d\u092f \u0938\u093f\u0926\u094d\u0927\u092f\u0947 |\n \u0930\u093e\u091c-\u092f\u094b\u0917-\u0938\u092e\u093e\u0930\u0942\u0922\u0903 \u092a\u0941\u0930\u0941\u0937\u094d\u0939\u0903 \u0915\u093e\u0932-\u0935\u091e\u094d\u091b\u0915\u0903 || \u0967\u0966\u0969 ||\niti n\u0101d\u0101nusandh\u0101nam\n sarve ha\u1e6dha-layop\u0101y\u0101 r\u0101jayoghasya siddhaye |\n r\u0101ja-yogha-sam\u0101r\u016b\u1e0dha\u1e25 puru\u1e63ha\u1e25 k\u0101la-va\u00f1chaka\u1e25 || 103 ||\nAll the methods of Ha\u1e6dha are meant for gaining success in the Raja-Yoga; for, the man, who is well-established in the Raja-Yoga, overcomes death. 102.\n\u0924\u0924\u094d\u0924\u094d\u0935\u0902 \u092c\u0940\u091c\u0902 \u0939\u0920\u0903 \u0915\u0937\u094d\u0939\u0947\u0924\u094d\u0930\u092e\u094c\u0926\u093e\u0938\u0940\u0928\u094d\u092f\u0902 \u091c\u0932\u0902 \u0924\u0930\u093f\u092d\u093f\u0903 |\n \u0909\u0928\u094d\u092e\u0928\u0940 \u0915\u0932\u094d\u092a-\u0932\u0924\u093f\u0915\u093e \u0938\u0926\u094d\u092f \u090f\u0935 \u092a\u0930\u0935\u0930\u094d\u0924\u0924\u0947 || \u0967\u0966\u096a ||\ntattva\u1e43 b\u012bja\u1e43 ha\u1e6dha\u1e25 k\u1e63hetramaud\u0101s\u012bnya\u1e43 jala\u1e43 tribhi\u1e25 |\n unman\u012b kalpa-latik\u0101 sadya eva pravartate || 104 ||\nTatwa is the seed, Ha\u1e6dha the field; and Indifference (Vair\u00e2gya) the water. By the action of these three, the creeper Unman\u00ee thrives very rapidly. 103.\n\u0938\u0926\u093e \u0928\u093e\u0926\u093e\u0928\u0941\u0938\u0928\u094d\u0927\u093e\u0928\u093e\u0924\u094d\u0915\u094d\u0937\u094d\u0939\u0940\u092f\u0928\u094d\u0924\u0947 \u092a\u093e\u092a-\u0938\u0902\u091b\u092f\u093e\u0903 |\n \u0928\u093f\u0930\u091e\u094d\u091c\u0928\u0947 \u0935\u093f\u0932\u0940\u092f\u0947\u0924\u0947 \u0928\u093f\u0936\u094d\u091b\u093f\u0924\u0902 \u091b\u093f\u0924\u094d\u0924-\u092e\u093e\u0930\u0941\u0924\u094c || \u0967\u0966\u096b ||\nsad\u0101 n\u0101d\u0101nusandh\u0101n\u0101tk\u1e63h\u012byante p\u0101pa-sa\u1e43chay\u0101\u1e25 |\n nira\u00f1jane vil\u012byete ni\u015bchita\u1e43 chitta-m\u0101rutau || 105 ||\nAll the accumulations of sins are destroyed by practising always with the n\u00e2da; and the mind and the airs do certainly become latent in the colorless (Param\u00e2tmana). 104.\n\u0936\u0919\u094d\u0916-\u0926\u0941\u0928\u094d\u0927\u0941\u092d\u093f-\u0928\u093e\u0926\u0902 \u091b \u0928 \u0936\u0944\u0923\u094b\u0924\u093f \u0915\u0926\u093e\u091b\u0928 |\n \u0915\u093e\u0937\u094d\u0939\u094d\u0920\u0935\u091c\u094d\u091c\u093e\u092f\u0924\u0947 \u0926\u0947\u0939 \u0909\u0928\u094d\u092e\u0928\u094d\u092f\u093e\u0935\u0938\u094d\u0925\u092f\u093e \u0927\u0930\u0941\u0935\u092e || \u0967\u0966\u096c ||\n\u015bangkha-dundhubhi-n\u0101da\u1e43 cha na \u015b\u1e5d\u1e47oti kad\u0101chana |\n k\u0101\u1e63h\u1e6dhavajj\u0101yate deha unmany\u0101vasthay\u0101 dhruvam || 106 ||\nSuch a one. does not hear the noise of the conch and Dundubhi. Being in the Unman\u00ee avasth\u00e2, his body becomes like a piece of wood. 105.\n\u0938\u0930\u094d\u0935\u093e\u0935\u0938\u094d\u0925\u093e-\u0935\u093f\u0928\u093f\u0930\u094d\u092e\u0941\u0915\u094d\u0924\u0903 \u0938\u0930\u094d\u0935-\u091b\u093f\u0928\u094d\u0924\u093e-\u0935\u093f\u0935\u0930\u094d\u091c\u093f\u0924\u0903 |\n \u092e\u0944\u0924\u0935\u0924\u094d\u0924\u093f\u0937\u094d\u0939\u094d\u0920\u0924\u0947 \u092f\u094b\u0917\u0940 \u0938 \u092e\u0941\u0915\u094d\u0924\u094b \u0928\u093e\u0924\u094d\u0930 \u0938\u0902\u0936\u092f\u0903 || \u0967\u0966\u096d ||\nsarv\u0101vasth\u0101-vinirmukta\u1e25 sarva-chint\u0101-vivarjita\u1e25 |\n m\u1e5dtavatti\u1e63h\u1e6dhate yogh\u012b sa mukto n\u0101tra sa\u1e43\u015baya\u1e25 || 107 ||\nThere is no doubt, such a Yog\u00ee becomes free from all states, from all cares, and remains like one dead. 106.\n\u0916\u093e\u0926\u094d\u092f\u0924\u0947 \u0928 \u091b \u0915\u093e\u0932\u0947\u0928 \u092c\u093e\u0927\u094d\u092f\u0924\u0947 \u0928 \u091b \u0915\u0930\u094d\u092e\u0923\u093e |\n \u0938\u093e\u0927\u094d\u092f\u0924\u0947 \u0928 \u0938 \u0915\u0947\u0928\u093e\u092a\u093f \u092f\u094b\u0917\u0940 \u092f\u0941\u0915\u094d\u0924\u0903 \u0938\u092e\u093e\u0927\u093f\u0928\u093e || \u0967\u0966\u096e ||\nkh\u0101dyate na cha k\u0101lena b\u0101dhyate na cha karma\u1e47\u0101 |\n s\u0101dhyate na sa ken\u0101pi yogh\u012b yukta\u1e25 sam\u0101dhin\u0101 || 108 ||\nHe is not devoured by death, is not bound by his actions. The Yog\u00ee who is engaged in Sam\u00e2dhi is overpowered by none. 107.\n\u0928 \u0917\u0928\u094d\u0927\u0902 \u0928 \u0930\u0938\u0902 \u0930\u0942\u092a\u0902 \u0928 \u091b \u0938\u092a\u0930\u094d\u0936\u0902 \u0928 \u0928\u093f\u0903\u0938\u094d\u0935\u0928\u092e |\n \u0928\u093e\u0924\u094d\u092e\u093e\u0928\u0902 \u0928 \u092a\u0930\u0902 \u0935\u0947\u0924\u094d\u0924\u093f \u092f\u094b\u0917\u0940 \u092f\u0941\u0915\u094d\u0924\u0903 \u0938\u092e\u093e\u0927\u093f\u0928\u093e || \u0967\u0966\u096f ||\nna ghandha\u1e43 na rasa\u1e43 r\u016bpa\u1e43 na cha spar\u015ba\u1e43 na ni\u1e25svanam |\n n\u0101tm\u0101na\u1e43 na para\u1e43 vetti yogh\u012b yukta\u1e25 sam\u0101dhin\u0101 || 109 ||\nThe Yog\u00ee, engaged in Sam\u00e2dhi, feels neither smell, taste, color, touch, sound, nor is conscious of his own self. 108.\n\u091b\u093f\u0924\u094d\u0924\u0902 \u0928 \u0938\u0941\u092a\u094d\u0924\u0902 \u0928\u094b\u091c\u093e\u0917\u094d\u0930\u0924\u094d\u0938\u094d\u092e\u0944\u0924\u093f-\u0935\u093f\u0938\u094d\u092e\u0944\u0924\u093f-\u0935\u0930\u094d\u091c\u093f\u0924\u092e |\n \u0928 \u091b\u093e\u0938\u094d\u0924\u092e\u0947\u0924\u093f \u0928\u094b\u0926\u0947\u0924\u093f \u092f\u0938\u094d\u092f\u093e\u0938\u094c \u092e\u0941\u0915\u094d\u0924 \u090f\u0935 \u0938\u0903 || \u0967\u0967\u0966 ||\nchitta\u1e43 na supta\u1e43 noj\u0101ghratsm\u1e5dti-vism\u1e5dti-varjitam |\n na ch\u0101stameti nodeti yasy\u0101sau mukta eva sa\u1e25 || 110 ||\nHe whose mind is neither sleeping, waking, remembering, destitute of memory, disappearing nor appearing, is liberated. 109.\n\u0928 \u0935\u093f\u091c\u093e\u0928\u093e\u0924\u093f \u0936\u0940\u0924\u094b\u0937\u094d\u0939\u094d\u0923\u0902 \u0928 \u0926\u0941\u0903\u0916\u0902 \u0928 \u0938\u0941\u0916\u0902 \u0924\u0925\u093e |\n \u0928 \u092e\u093e\u0928\u0902 \u0928\u094b\u092a\u092e\u093e\u0928\u0902 \u091b \u092f\u094b\u0917\u0940 \u092f\u0941\u0915\u094d\u0924\u0903 \u0938\u092e\u093e\u0927\u093f\u0928\u093e || \u0967\u0967\u0967 ||\nna vij\u0101n\u0101ti \u015b\u012bto\u1e63h\u1e47a\u1e43 na du\u1e25kha\u1e43 na sukha\u1e43 tath\u0101 |\n na m\u0101na\u1e43 nopam\u0101na\u1e43 cha yogh\u012b yukta\u1e25 sam\u0101dhin\u0101 || 111 ||\nHe feels neither heat, cold, pain, pleasure, respect nor disrespect. Such a Yog\u00ee is absorbed in Sam\u00e2dhi. 110.\n\u0938\u0935\u0938\u094d\u0925\u094b \u091c\u093e\u0917\u094d\u0930\u0926\u0935\u0938\u094d\u0925\u093e\u092f\u093e\u0902 \u0938\u0941\u092a\u094d\u0924\u0935\u0926\u094d\u092f\u094b|\u0905\u0935\u0924\u093f\u0937\u094d\u0939\u094d\u0920\u0924\u0947 |\n \u0928\u093f\u0903\u0936\u094d\u0935\u093e\u0938\u094b\u091b\u094d\u091b\u094d\u0935\u093e\u0938-\u0939\u0940\u0928\u0936\u094d\u091b \u0928\u093f\u0936\u094d\u091b\u093f\u0924\u0902 \u092e\u0941\u0915\u094d\u0924 \u090f\u0935 \u0938\u0903 || \u0967\u0967\u0968 ||\nsvastho j\u0101ghradavasth\u0101y\u0101\u1e43 suptavadyo|avati\u1e63h\u1e6dhate |\n ni\u1e25\u015bv\u0101sochchv\u0101sa-h\u012bna\u015bcha ni\u015bchita\u1e43 mukta eva sa\u1e25 || 112 ||\nHe who, though awake, appears like one sleeping, and is without inspiration and expiration, is certainly free. 111.\n\u0905\u0935\u0927\u094d\u092f\u0903 \u0938\u0930\u094d\u0935-\u0936\u0938\u094d\u0924\u094d\u0930\u093e\u0923\u093e\u092e\u0936\u0915\u094d\u092f\u0903 \u0938\u0930\u094d\u0935-\u0926\u0947\u0939\u093f\u0928\u093e\u092e |\n \u0905\u0917\u094d\u0930\u093e\u0939\u094d\u092f\u094b \u092e\u0928\u094d\u0924\u094d\u0930-\u092f\u0928\u094d\u0924\u094d\u0930\u093e\u0923\u093e\u0902 \u092f\u094b\u0917\u0940 \u092f\u0941\u0915\u094d\u0924\u0903 \u0938\u092e\u093e\u0927\u093f\u0928\u093e || \u0967\u0967\u0969 ||\navadhya\u1e25 sarva-\u015bastr\u0101\u1e47\u0101ma\u015bakya\u1e25 sarva-dehin\u0101m |\n aghr\u0101hyo mantra-yantr\u0101\u1e47\u0101\u1e43 yogh\u012b yukta\u1e25 sam\u0101dhin\u0101 || 113 ||\nThe Yog\u00ee, engaged in Sam\u00e2dhi, cannot be killed by any instrument, and is beyond the controlling power of beings. He is beyond the reach of incantations and charms. 112.\n\u092f\u093e\u0935\u0926\u094d\u0935\u093f\u0926\u0941\u0930\u094d\u0928 \u092d\u0935\u0924\u093f \u0926\u0944\u0922\u0903 \u092a\u0930\u093e\u0923-\u0935\u093e\u0924-\u092a\u0930\u092c\u0928\u094d\u0927\u093e\u0924 |\n \u092f\u093e\u0935\u0926\u094d\u0927\u094d\u092f\u093e\u0928\u0947 \u0938\u0939\u091c-\u0938\u0926\u0944\u0936\u0902 \u091c\u093e\u092f\u0924\u0947 \u0928\u0948\u0935 \u0924\u0924\u094d\u0924\u094d\u0935\u0902\n \u0924\u093e\u0935\u091c\u094d\u091c\u094d\u091e\u093e\u0928\u0902 \u0935\u0926\u0924\u093f \u0924\u0926\u093f\u0926\u0902 \u0926\u092e\u094d\u092d-\u092e\u093f\u0925\u094d\u092f\u093e-\u092a\u0930\u0932\u093e\u092a\u0903 || \u0967\u0967\u096a ||\ny\u0101vadvidurna bhavati d\u1e5d\u1e0dha\u1e25 pr\u0101\u1e47a-v\u0101ta-prabandh\u0101t |\n y\u0101vaddhy\u0101ne sahaja-sad\u1e5d\u015ba\u1e43 j\u0101yate naiva tattva\u1e43\n t\u0101vajj\u00f1\u0101na\u1e43 vadati tadida\u1e43 dambha-mithy\u0101-pral\u0101pa\u1e25 || 114 ||\nAs long as the Pr\u00e2\u1e47a does not enter and flow in the middle channel and the vindu does not become firm by the control of the movements of the Pr\u00e2\u1e47a; 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. 113.\nTHE END.\n\u0907\u0924\u093f \u0939\u0920-\u092f\u094b\u0917-\u092a\u0930\u0926\u0940\u092a\u093f\u0915\u093e\u092f\u093e\u0902 \u0938\u092e\u093e\u0927\u093f-\u0932\u0915\u094d\u0937\u094d\u0939\u0923\u0902 \u0928\u093e\u092e \u091b\u0924\u0941\u0930\u094d\u0925\u094b\u092a\u0926\u0947\u0936\u0903 |\niti ha\u1e6dha-yogha-prad\u012bpik\u0101y\u0101\u1e43 sam\u0101dhi-lak\u1e63ha\u1e47a\u1e43 n\u0101ma chaturthopade\u015ba\u1e25 |","title":"Hatha Yoga Pradipika: Chapter IV. On Sam\u00e2dhi.","type":"page"}