The Haṭha Yoga Pradīpikā — trans. Pancham Sinh (1915)

Mind disappears by removing the knowable, and, on its disappearance, atma only remains behind. 61.

The high-souled Acharyas (Teachers) of yore gained experience in the various methods of Samadhi themselves, and then they preached them to others. 62.

Salutations to Thee, O Susumna, to Thee O Kundalini, to Thee
O Sudha, born of Chandra, to Thee O Manonmani! to Thee O great power,
energy and the intelligent spirit. 63.

I will describe now the practice of anahata nada, as propounded by
Goraksa Natha, for the benefit of those who are unable to understand the
principles of knowledge--a method, which is liked by the ignorant also.
64

Adinatha propounded 1¼ crore methods of trance, and they are all extant. Of these, the hearing of the anahata nada is the only one, the chief, in my opinion. 65.

Sitting with Mukta Asana and with the Sambhavi Mudra, the Yogi should hear the sound inside his right ear, with collected mind. 66.

The ears, the eyes, the nose, and the mouth should be closed and then the clear sound is heard in the passage of the Susumna which has been cleansed of all its impurities. 67.

In all the Yogas, there are four states: (1) arambha or the preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known), (4) nispatti (consumate.) 68.

Arambha Avastha.

When the Brahma granthi(in the heart) is pierced through by Pranayama, then a sort of happiness is experienced in the vacuum of the heart, and the anahat sounds, like various tinkling sounds of ornaments, are heard in the body. 69.

In the arambha, a Yogi’s body becomes divine, glowing, healthy, and emits a divine smell. The whole of his heart becomes void. 70.

The Ghata Avastha.

In the second stage, the airs are united into one and begin moving in the middle channel. The Yogi's posture becomes firm, and he becomes wise like a god. 71.

By this means the Visnu knot (in the throat) is pierced which is indicated by highest pleasure experienced, and then the Bheri sound (like the beating of a kettle drum) is evolved in the vacuum in the throat. 72.

The Parichaya Avastha.
In the third stage, the sound of a drum is known to arise in
the Sunya between the eyebrows, and then the Vayu goes to the
Mahasunya, which is the home of all the siddhis. 73.

Conquering, then, the pleasures of the mind, ecstacy is spontaneously produced which is devoid of evils, pains, old age, disease, hunger and sleep. 74.

When 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.

The union of the mind and the sound is called the Raja-Yoga. The (real) Yogi becomes the creator and destroyer of the universe, like God. 76.

Perpetual 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.

Those who are ignorant of the Raja-Yoga and practise only the
Hatha-Yoga, will, in my opinion, waste their energy fruitlessly. 78.

Contemplation on the space between the eyebrows is, in my opinion, best for accomplishing soon the Unmani state. For people of small intellect, it is a very easy method for obtaining perfection in the Raja-Yoga. The Laya produced by nada, at once gives experience (of spiritual powers). 79.

The happiness which increases in the hearts of Yogiswaras, who have gained success in Samadhi by means of attention to the nada, is beyond description, and is known to Sri Guru Natha alone. 80.

The sound which a muni hears by closing his ears with his fingers, should be heard attentively, till the mind becomes steady in it. 81.

By practising with this nada, all other external sounds are stopped.
The Yogi becomes happy by overcoming all distractions within 15 days.
82.

In the beginning, the sounds heard are of great variety and very loud ; but, as the practice increases, they become more and more subtle. 83.

In 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.

In the last stage, the sounds resemble those from tinklets, flute,
Vina, bee, &c. These various kinds of sounds are heard as being produced
in the body. 85.

Though hearing loud sounds like those of thunder, kettle drums, etc., one should practise with the subtle sounds also. 86.

Leaving 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.

Wherever the mind attaches itself first, it becomes steady there ; and then it becomes absorbed in it. 88.

Just as a bee, drinking sweet juice, does not care for the smell of the flower ; so the mind, absorbed in the nada, does not desire the objects of enjoyment. 89.

The mind, like an elephant habituated to wander in the garden of enjoyments, is capable of being controlled by the sharp goad of anahata nada. 90.

The mind, captivated in the snare of nada, gives up all its activity ; and, like a bird with clipped wings, becomes calm at once. 91.