The Haṭha Yoga Pradīpikā — trans. Pancham Sinh (1915)
The text is shown on its own: no facing layer is held for this issue.
The translator’s English as printed (Pancham Sinh). The original-language text is not held; names are romanised as the translator printed them.
When all the thoughts and activities are destroyed, then the Laya Stage is produced, to describe which is beyond the power of speech, being known by self-experience alone. 32.
They often speak of Laya, Laya ; but what is meant by it?
Laya is simply the forgetting of the objects of senses when the
Vasanas (desires) do not rise into existence again. 33.
The Sambhavi Mudra. The Vedas and the Sastras are like ordinary public women. Sambhavi Mudra is the one, which is secluded like a respectable lady. 34.
Aiming at Brahman inwardly, while keeping the sight directed to the external objects, without blinking the eyes, is called the Sambhavi Mudra, hidden in the Vedas and the Sastras. 35.
When the Yogi remains inwardly attentive to the Brahman, keeping the mind and the Prana absorbed, and the sight steady, as if seeing everything while in reality seeing nothing outside, below, or above, verily then it is called the Sambhavi Mudra, which is learnt by the favour of a guru. Whatever, wonderful, Sunya or Asunya is perceived, is to be regarded as the manifestation of that great Sambhu (Siva.) 36.
The two states, the Sambhavi and the Khechari, 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-atmana which is void. 37.
The Unmani. Fix the gaze on the light (seen on the tip of the nose) and raise the eyebrows a little, with the mind contemplating as before (in the Sambhavi Mudra, that is, inwardly thinking of Brahma, but apparently looking outside.) This will create the Unmani avastha at once. 38.
The Taraka.
Some are devoted to the Vedas, some to Nigama, while others are enwrapt in Logic, but none knows the value of this mudra, which enables one to cross the ocean of existence 39.
With steady calm mind and half closed eyes, fixed on the tip of the nose, stopping the Ida and the Pingala without blinking, he who can see the light which is the all, the seed, the entire brilliant, great Tatwama, approaches Him, who is the great object. What is the use of more talk? 40.
One should not meditate on the Linga (i e., Atman) in the day (i e., while Surya or Pingala is working) or at night (when Ida is working), but should always contemplate after restraining both. 41.
The Khechari. When the air has ceased to move in the right and the left nostrils, and has begun to flow in the middle path, then the Khechari Mudra can be accomplished there. There is no doubt of this. 42.
If the Prana can be drawn into the Sunya (Susumna), which is between the Ida and the Pingala, and made motionless there, then the Khechari Mudra can truly become steady there. 43.
That Mudra is called Khechari which is performed in the supportless space between the Surya and the Chandra (the Ida and the Pingala) and called the Vyoma Chakra. 44.
The Khechari which causes the stream to flow from the Chandra (Soma) is beloved of Siva. The incomparable divine Susumna should be closed by the tongue drawn back. 45.
It can be closed from the front also (by stopping the movements of the Prana), and then surely it becomes the Khechari. By practice, this Khechari leads to Unmani. 46.
The seat of Siva is between the eyebrows, and the mind becomes absorbed there. This condition (in which the mind is thus absorbed) is known as Turya, and death has no access there. 47.
The Khechari should be practised till there is Yoga-nidra (Samadhi).
One who has induced Yoga-nidra, cannot fall a victim to death. 48.
Freeing the mind from all thoughts and thinking of nothing, one should sit firmly like a pot in the space (surrounded and filled with the ether). 49.
As the air, in and out of the body, remains unmoved, so the breath with mind becomes steady in its place (i.e., in Brahma randhra). 50.
By thus practising, night and day, the breathing is brought under control, and, as the practice increases, the mind becomes calm and steady. 51.
By rubbing the body over with Amrita (exuding from the moon), from head to foot, one gets Mahakaya, i.e., great strength and energy. 52.
End of the Khechari.
Placing the mind into the Kundalini, and getting the latter into the mind, by looking upon the Buddhi (intellect) with mind (reflexively), the Param Pada (Brahma) should be obtained. 53.
Keep the atma inside the Kha (Brahma) and place Brahma inside your atma. Having made everything pervaded with Kha (Brahma), think of nothing else. 54.
One should become void in and void out, and void like a pot in the space. Full in and full outside, like a jar in the ocean. 55.
He should be neither of his inside nor of outside world ; and, leaving all thoughts, he should think of nothing. 56.
The whole of this world and all the schemes of the mind are but the creations of thought. Discarding these thoughts and taking leave of all conjectures, O Rama ! obtain peace. 57.
As camphor disappears in fire, and rock salt in water, so the mind united with the Atma loses its identity. 58.
When the knowable, and the knowledge, are both destroyed equally, then there is no second way (i.e., Duality is destroyed). 59.
All this movable and immovable world is mind. When the mind has attained to the unmani avastha, there is no dwaita (from the absence of the working of the mind.) 60.