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Chapter Iv. On Samadhi

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"Hatha Yoga Pradipika", tr. by Pancham Sinh, [1914],

p. 47

Chapter Iv.

\"On Samdhi".



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Salutation to the Gur, the dispenser of happiness to all, appearing as Nda, Vind and Kal. One who is devoted to Him, obtains the highest bliss. 1.

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Now I will describe a regular method of attaining to Samdhi, which destroys death, is the means for obtaining happiness, and gives the Brahmnanda. 2.

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Raja Yog, Samdhi, Unmani, Mauonman, Amarativa, Laya, Tatwa, Snya, Anya, Parama Pada, Amanaska, Adwaitama, Nirlamba, Nirajana, Jwana Mukti, Sahaj, Tury, are all synonymous. 3-4.

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As salt being dissolved in water becomes one with it, so when tm and mind become one, it is called Samdhi. 5.

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When the Pra becomes lean (vigourless) and the mind becomes absorbed, then their becoming equal is called Samdhi. 6.

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This equality and oneness of the self and the ultra self, when all Sakalpas cease to exist, is called Samdhi. 7.

p. 48

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Or, who can know the true greatness of the Raja Yoga. Knowledge, mukti, condition, and Siddhs can be learnt by instructions from a "gur" alone. 8.

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Indifference 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 Samdhi, without the favour of a true "guru". 9.

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By means of various postures and different Kumbhakas, when the great power (Kual) awakens, then the Pra becomes absorbed in Snya (Samdhi). 10.

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The Yog whose akti has awakened, and who has renounced all actions, attains to the condition of Samdhi, without any effort. 11.

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When the Pra flows in the Suumn, and the mind has entered nya, then the Yog is free from the effects of Karmas. 12.

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O
Immortal one (that is, the yogi who has attained to the condition of Samdhi), 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.

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Amarol, Vajrol and Sahajol are accomplished when the mind becomes calm and Pra has entered the middle channel. 14.

p. 49





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How can it he possible to get knowledge, so long as the Pra is living and the mind has not died? No one else can get moka, except one who can make one's Pra and mind latent. 15.

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Always living in a good locality and having known the secret of the Suumn, which has a middle course, and making the Vyu move in it., (the Yog) should restrain the Vyu in the Brahma randhra. 16.

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Time, in the form of night and day, is made by the sun and the moon. That, the Suumn devours this time (death) even, is a great secret. 17.

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In this body there are 72,000 openings of Ndis; of these, the Suumn, which has the mhhav Sakti in it, is the only important one, the rest are useless. 18.

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The Vyu should be made to enter the Suumn without restraint by him who has practised the control of breathing and has awakened the Kuali by the (gastric) fire. `19

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The Pra, flowing through the Suumn, brings about the condition of manonma; other practices are simply futile for the Yog. 20.

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By 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.

p. 50

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There are two causes of the activities of the mind: (1) Vsan (desires) and (2) the respiration (the Pra). Of these, the destruction of the one is the destruction of both. 22.

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Breathing is lessened when the mind becomes absorbed, and the mind becomes absorbed when the Pra is restrained. 23.

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Both 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.

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By 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.

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By nature, Mercury and mind are unsteady: there is nothing in the world which cannot be accomplished when these are made steady. 26.

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O
Prvati! 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.

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The 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.

p. 51

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Mind 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 nda. 29.

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This very laya is what is called moka, or, being a sectarian, you may not call it moka; but when the mind becomes absorbed, a sort of ecstacy is experienced. 30.

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By 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 attains to the Laya Stage. 31.

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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.

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They often speak of Laya, Laya; but what is meant by it?

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Laya is simply then forgetting of the objects of senses when the Vsans (desires) do not rise into existence again. 33.

\"The Smbhav Mudr".

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The Vedas and the stras are like ordinary public women. mhhav Mudr is the one, which is secluded like a respectable lady. 34.



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Aiming at Brahman inwardly, while keeping the sight directed to the external objects, without blinking the eyes, is called the Smbhav Mudr, hidden in the Vedas and the Sstras. 35.

p. 52

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When the Yog remains inwardly attentive to the Brahman, keeping the mind and the Pra absorbed, and the sight steady, as if seeing everything while in reality seeing nothing outside, below, or above, verily then it is called the Smbhav Mudr, which is learnt by the favour of a "guru". Whatever, wonderful, Snya or Asnya is perceived, is to be regarded as the manifestation of that great ambh (iva.) 36.

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The two states, the Smbhav and the Khechar, 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-tmana which is void. 37.

\"The Unman".

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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 ambhav Mudr, that is, inwardly thinking of Brahma, but apparently looking outside.) This will create the Unman avasth at once. 38.

\"The Traka".

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Some are devoted to the Vedas, some to Nigama, while others are enwrapt in Logic, but none knows the value of this mudr, which enables one to cross the ocean of existence 39.

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With steady calm mind and half closed eyes, fixed on the tip of the nose, stopping the Id and the Pingal without blinking, he who

p. 53

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.

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One should not meditate on the Linga ("i.e.", tman) in the day ("i.e.", while Srya or Pingal is working) or at night (when Id is working), but should always contemplate after restraining both. 41.

\"The Khechar".

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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 Khechar Mudr, can be accomplished there. There is no doubt of this. 42.

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If the Pra can he drawn into the Snya (Suumn), which is between the Id and the Pingal, and male motionless there, then the Khechar Mudr can truly become steady there. 43.

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That Mudr is called Khechar which is performed in the supportless space between the Srya and the Chandra (the Id and the Pingal) and called the Vyoma Chakra. 44.

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The Khechar which causes the stream to flow from the Chandra (oma) is beloved of iva. The incomparable divine Suumn should be closed by the tongue drawn back. 45.

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It can be closed from the front also (by stopping the movements of the Pra), and then surely it becomes the Khechar. By practice, this Khechar leads to Unman. 46.

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p. 54

The seat of iva is between the eyebrows, and the mind becomes absorbed there. This condition (in which the mind is thus absorbed) is known as Trya, and death has no access there. 47.

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The Khechar should be practised till there is Yoga-nidr (Samdhi). One who has induced Yoga-nidr, cannot fall a victim to death. 48.

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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.

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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.

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By thus practising, night and day, the breathing is brought under control, and, as the practice increases, the mind becomes calm and steady. 51.

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By rubbing the body over with Amrita (exuding from the moon), from head to foot, one gets Mahky, "i.e.", great strength and energy. 52.

\"End of the Khechar".

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Placing the mind into the Kualini, and getting the latter into the mind, by looking upon the Buddhi (intellect) with mind (reflexively), the Param Pada (Brahma) should be obtained. 53.

p. 55

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Keep the tm inside the Kha (Brahma) and place Brahma inside your tm. Having made everything pervaded with Kha (Brahma), think of nothing else. 54.

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One 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.

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He should be neither of his inside nor of outside world; and, leaving all thoughts, he should think of nothing. 56.

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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 Rma! obtain peace. 57.

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As camphor disappears in fire, and rock salt in water, so the mind united with the tm loses its identity. 58.

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When the knowable, and the knowledge, are both destroyed equally, then there is no second way ("i.e.", Duality is destroyed). 59.

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All this movable and immovable world is mind. When the mind has attained to the unman avasth, there is no dwaita (from the absence of the working of the mind.) 60

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

p. 56

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

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Salutations to Thee, O Suumn, to Thee O Kualin, to Thee O Sudh, born of Chandra, to Thee O Manomnan! to Thee O great power, energy and the intelligent spirit. 63.

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I
will describe now the practice of anhata nda, as propounded by Goraka Ntha, for the benefit of those who are unable to understand the principles of knowledge--a method, which is liked by the ignorant also. 64.

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dintha propounded 1 crore methods of trance, and they are all extant. Of these, the hearing of the anhata nda is the Only one, the chief, in my opinion. 65.

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Sitting with Mukta sana and with the Smbhav Madill, the Yog should hear the sound inside his right ear, with collected mind. 66.

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

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

p. 57

\"rambha Avasth".

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

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In the rambha, a Yog's body becomes divine, glowing, healthy, and emits a divine swell. The whole of his heart becomes void. 70.

\"The Ghata Avasth".



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

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By this means the Viu knot (in the throat) is pierced which is indicated by highest pleasure experienced, And then the Bher sound (like the beating of a kettle drain) is evolved in the vacuum in the throat. 72.

\"The Parichaya Avasth".



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In the third stage, the sound of a drum is known to arise in tie Snya between the eyebrows, and then the Vyu goes to the Mahnya, which is the home of all the siddhs. 73.

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

p. 58

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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.

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

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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.

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

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

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The happiness which increases in the hearts of Yogiwaras, who have gained success in Samdhi by means of attention to the nda, is beyond description, and is known to "ri Gur Ntha" alone. 80.

p. 59

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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.

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

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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.

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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.

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

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

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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.

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

p. 60

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

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

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

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Those desirous of the kingdom of Yoga, should take up the practice of hearing the anhata nda, with mind collected and free from all cares. 92.

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Nada is the snare for catching the mind; and, when it is caught like a deer, it can be killed also like it. 93.

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Nda is the bolt of the stable door for the horse (the minds of the Yogs). A Yog should determine to practise constantly in the hearing of the nda sounds. 94.

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Mind gets the properties of calcined mercury. When deprived of its unsteadiness it is calcined, combined with the sulphur of nda, and then it roams like it in tine supportless ka or Brahma. 95.

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The mind is like a serpent, forgetting all its unsteadiness by hearing the nda, it does not run away anywhere. 96.

p. 61.

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The fire, catching firewood, is extinguished along with it (after burning it up); and so the mind also, working with the nda, becomes latent along with it. 97.

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The antahkaraa (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.

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The knowable interpenetrates the anhata 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.

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So long as the sounds continue, there is the idea of ka. When they disappear, then it is called Para Brahma, Paramtmana. 100.

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Whatever is heard in the form of nda, is the akti (power). That which is formless, the final state of the Tatwas, is tile Paramewara. 101.



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All the methods of Haha are meant for gaining success in the Raja-Yoga; for, the man, who is well-established in the Raja-Yoga, overcomes death. 102.

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Tatwa is the seed, Haha the field; and Indifference (Vairgya) the water. By the action of these three, the creeper Unman thrives very rapidly. 103.

p. 62

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All the accumulations of sins are destroyed by practising always with the nda; and the mind and the airs do certainly become latent in the colorless (Paramtmana). 104.

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Such a one. does not hear the noise of the conch and Dundubhi. Being in the Unman avasth, his body becomes like a piece of wood. 105.

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There is no doubt, such a Yog becomes free from all states, from all cares, and remains like one dead. 106.

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He is not devoured by death, is not bound by his actions. The Yog who is engaged in Samdhi is overpowered by none. 107.

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The Yog, engaged in Samdhi, feels neither smell, taste, color, touch, sound, nor is conscious of his own self. 108.

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He whose mind is neither sleeping, waking, remembering, destitute of memory, disappearing nor appearing, is liberated. 109.

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He feels neither heat, cold, pain, pleasure, respect nor disrespect. Such a Yog is absorbed in Samdhi. 110.

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He who, though awake, appears like one sleeping, and is without inspiration and expiration, is certainly free. 111.

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The Yog, engaged in Samdhi, cannot be killed by any instrument, and is beyond the controlling power of beings. He is beyond the reach of incantations and charms. 112.

p. 63

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As long as the Pra does not enter and flow in the middle channel and the "vindu" does not become firm by the control of the movements of the Pra; 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.

The End.

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