The Haṭha Yoga Pradīpikā — trans. Pancham Sinh (1915)
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The translator’s English as printed (Pancham Sinh). The original-language text is not held; names are romanised as the translator printed them.
Those desirous of the kingdom of Yoga, should take up the practice of hearing the anahata nada, with mind collected and free from all cares. 92.
Nada is the snare for catching the mind ; and, when it is caught like a deer, it can be killed also like it. 93.
Nada is the bolt of the stable door for the horse (the minds of the Yogis). A Yogi should determine to practise constantly in the hearing of the nada sounds. 94.
Mind gets the properties of calcined mercury. When deprived of its unsteadiness it is calcined, combined with the sulphur of nada, and then it roams like it in the supportless akasa or Brahma. 95.
The mind is like a serpent, forgetting all its unsteadiness by hearing the nada, it does not run away anywhere. 96.
The fire, catching firewood, is extinguished along with it (after burning it up) ; and so the mind also, working with the nada, becomes latent along with it. 97.
The antahkarana (mind), like a deer, becomes absorbed and motionless on hearing the sound of bells, etc.; and then it is very easy for an expert archer to kill it. 98.
The knowable interpenetrates the anahata 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.
So long as the sounds continue, there is the idea of akasa. When they disappear, then it is called Para Brahma, Paramatmana. 100.
Whatever is heard in the form of nada, is the sakti (power). That which is formless, the final state of the Tatwas, is the Parameswara. 101.
All the methods of Hatha are meant for gaining success in the Raja- Yoga; for, the man, who is well-established in the Raja-Yoga, overcomes death. 102.
Tatwa is the seed, Hatha the field ; and Indifference (Vairagya) the water. By the action of these three, the creeper Unmani thrives very rapidly. 103.
All the accumulations of sins are destroyed by practising always with the nada ; and the mind and the airs do certainly become latent in the colorless (Paramatmana). 104.
Such a one does not hear the noise of the conch and Dundubhi.
Being in the Unmani avastha, his body becomes like a piece of wood. 105.
There is no doubt, such a Yogi becomes free from all states, from all cares, and remains like one dead. 106.
He is not devoured by death, is not bound by his actions. The Yogi who is engaged in Samadhi is overpowered by none. 107.
The Yogi, engaged in Samadhi, feels neither smell, taste, color, touch, sound, nor is conscious of his own self. 108.
He whose mind is neither sleeping, waking, remembering, destitute of memory, disappearing nor appearing, is liberated. 109.
He feels neither heat, cold, pain, pleasure, respect nor disrespect.
Such a Yogi is absorbed in Samadhi. 110.
He who, though awake, appears like one sleeping, and is without inspiration and expiration, is certainly free. 111.
The Yogi, engaged in Samadhi, cannot be killed by any instrument, and is beyond the controlling power of beings. He is beyond the reach of incantations and charms. 112.
As long as the Prana does not enter and flow in the middle channel and the vindu does not become firm by the control of the movements of the Prana ; 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.