Haṭha Pradīpikā 4.1*1
सो ऽयम् एवास्तु मोक्षाख्यो मास्तु वापि मतान्तरे |
मनःप्राणलयानन्दो मयि कश्चित्प्रवर्तते ||1*1||
Metre: Anuṣṭubh
This [Laya] (saḥ ayam | nom sg m) may indeed (eva) be called Mokṣa (mokṣa-ākhyaḥ | nom sg m), or according to another doctrine (matāntare | loc sg) perhaps not (mā astu vā api). A certain (kaścit | nom sg m) bliss arising from the dissolution of mind and Prāṇa (manaḥ-prāṇa-laya-ānandaḥ | nom sg) manifests (pravartate | 3p sg med pres) within me (mayi | loc sg).
Whether or not another teaching calls this dissolution Mokṣa, a special joy rises within the speaker from the dissolution of mind and Prāṇa.
Against the objection that the mind also dissolves in deep sleep and that such dissolution therefore cannot be liberation, Brahmānanda emphasizes the joint dissolution of mind and Prāṇa. Only this establishes Jīvanmukti, which he understands as inexpressible bliss. The addition explicitly distinguishes yogic absorption from unconsciousness and ordinary sleep.
manaḥprāṇalayānando mayi kaścit pravartate MBHDL2026 ] manaḥprāṇalaye kaś cid ānandaḥ sampravartate NS1882
This very laya is what is called mokṣa, or, being a sectarian, you may not call it mokṣa; but when the mind becomes absorbed, a sort of ecstasy is experienced.
Ob nun diese Vernichtung Moksha genannt werde, oder, wie von andern Sekten, nicht, auf jeden Fall entsteht bei der Vernichtung von Bewusstsein und Athem ein gewisses Wonnegefühl.
Haṭha Pradīpikā 4.2
प्रनष्टोच्छ्वासनिश्वासः प्रध्वस्तविषयग्रहः |
निश्चेष्टो निर्विकारश्च लयो जयति योगिनाम् ||2||
Metre: Anuṣṭubh
Among yogis (yoginām | gen pl), Laya (layaḥ | nom sg) excels (jayati | 3p sg act pres): inhalation and exhalation have vanished (pranaṣṭa-ucchvāsa-niśvāsaḥ | nom sg m), the grasping of sense objects has been destroyed (pradhvasta-viṣaya-grahaḥ | nom sg), and the practitioner is motionless (niśceṣṭaḥ | nom sg m), unchanging (nirvikāraḥ | nom sg m), and (ca) [beyond activity].
For yogis, Laya is the state in which the movement of breath, the grasping of the senses, and inner change come to rest.
pranaṣṭocchvāsaniśvāsaḥ MBHDL2026 ] pranaṣṭaśvāsaniśvāsaḥ NS1882; praṇaṣṭocchvāsaniśvāsaḥ MBHDL2024
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 Yogî attains to the Laya Stage.
Nur die Vernichtung nützt dem Yogin, die in der Vernichtung des Einathmens und des Ausathmens besteht, in der Vernichtung der Sinnesfunktionen, in der Unbeweglichkeit und dem Stillstand der Geistesthätigkeit.
Haṭha Pradīpikā 4.3
उच्छिन्नसर्वसंकल्पो निःशेषाशेषचेष्टितः |
स्वावगम्यो लयः को ऽपि जयतां वागगोचरः ||3||
Metre: Anuṣṭubh
May this extraordinary Laya (layaḥ ko'pi | nom sg m) prevail (jayatām | 3p sg act imp): all conceptions have been severed (ucchinna-sarva-saṃkalpaḥ | nom sg m), every activity has ended without remainder (niḥśeṣa-aśeṣa-ceṣṭitaḥ | nom sg m), it is knowable only through itself (svāvagamyaḥ | nom sg m), and it is beyond the reach of speech (vāg-agocaraḥ | nom sg m).
Laya is a wordless state: all inner constructions and activities fall away, and it can only be experienced directly.
jayatāṃ MBHDL2026 ] jāyate NS1882
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.
Es entsteht eine Vernichtung, die aus sich selbst verstanden werden muss, die nicht durch Worte ausgedrückt werden kann, die aber dadurch charakterisirt wird, dass alle Geistesfunktionen aufhören, ebenso sämmtliche Bewegungen.
Haṭha Pradīpikā 4.4
यत्र दृष्टिर् लयस्तत्र भूतेन्द्रियसनातनः |
स्याच्छक्तिर् जीवभूतानां दृष्टिर् लक्ष्ये लयं गता ||4||
Metre: Anuṣṭubh
Where (yatra) the gaze (dṛṣṭiḥ | nom sg) is, there (tatra) is Laya (layaḥ | nom sg), eternal among the elements and senses (bhūta-indriya-sanātanaḥ | nom sg m). The gaze (dṛṣṭiḥ | nom sg) that has entered dissolution (layaṃ gatā | nom sg f ppp) in the target (lakṣye | loc sg) becomes the power (śaktiḥ | nom sg) of living beings (jīva-bhūtānām | gen pl).
The gaze leads into Laya. When it is wholly absorbed in the target, it becomes the living power of the practice.
Brahmānanda explains the “pair” to be dissolved as Avidyā and Vidyā. According to the Satkāryavāda he presupposes, ignorance is the ground from which the elements and senses arise; Vidyā appears as the animating power of knowledge. In attributeless Brahman, both lose their separate function. For him, Laya thus transcends not only error, but also the means of knowledge that removes it.
bhūtendriyasanātanaḥ syāc chaktir MBHDL2026 ] bhūtendriyasanātanī sā śaktir NS1882
dṛṣṭir lakṣye layaṃ gatā MBHDL2026 ] dve alakṣye layaṃ gate NS1882
dṛṣṭir lakṣye layaṃ gatā MBHDL2026 ] dve alakṣye layaṃ gate NS1882
Wo der Blick ist (d. h. wenn er auf das alakshya, brahma konzentrirt ist), da ist die Vernichtung. Die ewige Sakti der Elemente und Sinne und die Şakti der lebenden Wesen werden beide im Brahma (alakshye) vernichtet.
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