Haṭha Pradīpikā 4.11*16
बाह्यवायुर्यथा लीनः खस्य मध्ये न संशयः |
स्वस्थानं गच्छति प्राणः सूर्याङ्गे मनसा तथा ||11*16||
Metre: Anuṣṭubh
Just as (yathā) the external breath-wind (bāhya-vāyuḥ | nom sg) has dissolved (līnaḥ | nom sg m ppp) in the midst of space (khasya madhye | loc sg), so (tathā) Prāṇa (prāṇaḥ | nom sg) goes (gacchati | 3p sg act pres), without doubt (na saṃśayaḥ | nom sg), to its own place (svasthānam | acc sg). The final Pāda is text-critically uncertain: †in the region of the sun (sūrya-aṅge | loc sg), likewise (tathā), with the mind (manasā | ins sg)†.
Just as the outer wind dissolves in the midst of space, Prāṇa returns without doubt to its own place. The statement about the solar region and the mind remains uncertain in the Sanskrit.
līnaḥ khasya madhye MBHDL2026 ] līnas tathā madhyo NS1882
svasthānaṃ gacchati prāṇaḥ †sūryāṅge manasā tathā† MBHDL2026 ] svasthāne sthiratām eti pavano manasā saha NS1882
svasthānaṃ gacchati prāṇaḥ †sūryāṅge manasā tathā† MBHDL2026 ] svasthāne sthiratām eti pavano manasā saha NS1882
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).
Wie der äussere Athem vernichtet wird, so wird er auch ohne Zweifel in der Sushumna vernichtet; sammt dem Bewusstsein wird der Athem an seinem eigenen Ort (Brahmarandhra) unbeweglich.
Haṭha Pradīpikā 4.11*17
एवमभ्यस्यमानस्य वायुमार्गे दिवानिशम् |
अभ्यासाज्जीर्यते वायुर्मनस्तत्र विलीयते ||11*17||
Metre: Anuṣṭubh
For one who practises (abhyasyamānasya | gen sg m pcm) in this way (evam), day and night (divā-niśam), on the pathway of the breath (vāyu-mārge | loc sg), the breath-wind (vāyuḥ | nom sg) is consumed (jīryate | 3p sg med pres) through practice (abhyāsāt | abl sg), and the mind (manas | nom acc sg) dissolves (vilīyate | 3p sg med pres) there (tatra).
For one who practises in this way on the pathway of the breath day and night, the breath is consumed through practice and the mind dissolves there.
abhyasyamānasya MBHDL2026 ] abhyasamānasya NS1882
By thus practising, night and day, the breathing is brought under control, and, as the practice increases, the mind becomes calm and steady.
Durch Uebung bei Tag und bei Nacht wird der Athem auf dem Athemwege des so Uebenden vernichtet; auf demselben Weg wird das Bewusstsein vernichtet.
Haṭha Pradīpikā 4.11*18
अमृतं प्लावयेद्देहम् आ पादतलमस्तकम् |
सिध्यत्येव सदा कायो महाबलपराक्रमः ||11*18||
Metre: Anuṣṭubh
One should flood (plāvayet | 3p sg caus opt) the body (deham | acc sg), from the soles of the feet to the crown of the head (ā pāda-tala-mastakam | acc sg), with nectar (amṛtam | nom acc sg). The body (kāyaḥ | nom sg) truly (eva) becomes perfect (sidhyati | 3p sg act pres) forever (sadā) and possesses great strength and prowess (mahā-bala-parākramaḥ | nom sg m).
The body is to be flooded with nectar from the soles of the feet to the crown of the head. In this way, it becomes perfect forever and gains great strength and vigor.
amṛtaṃ MBHDL2026 ] amṛtaiḥ NS1882
sadā kāyo MBHDL2026 ] mahākāyo NS1882
sadā kāyo MBHDL2026 ] mahākāyo NS1882
By rubbing the body over with Amrita (exuding from the moon), from head to foot, one gets Mahâkâyâ, i.e., great strength and energy.
Man bade den Leib von der Fusssohle bis zum Kopf in Soma (amrita), so wird man gross an Körper, Kraft und Muth.
Haṭha Pradīpikā 4.11*19
शक्तिमध्ये मनः कृत्वा शक्तिं च मनमध्यगाम् |
मनसा मन आलोक्य तद्ध्यायेत्परमं पदम् ||11*19||
Metre: Anuṣṭubh
Having placed the mind (manaḥ | nom acc sg) in the midst of Śakti (śakti-madhye kṛtvā | abs) and Śakti (śaktim | acc sg) in the midst of the mind (mana-madhyagām | acc sg f), one should behold (ālokya | abs) the mind (mana | nom acc sg) with the mind (manasā | ins sg) and meditate (dhyāyet | 3p sg act opt) on that (tat | nom acc sg n) as the supreme state (paramaṃ padam | acc sg).
Place the mind within Śakti and Śakti within the mind; behold the mind with the mind and meditate on the supreme goal.
Mind and Kuṇḍalinī are to be absorbed reciprocally into one another: the mind rests in the power and the power in the mind. Brahmānanda adds that the actual task is to stabilize discriminative knowledge and contemplate the supreme state. The bodily model and the practice of consciousness are thus explicitly related to one another.
śaktiṃ ca manamadhyagām MBHDL2026 ] śaktiṃ mānasamadhyagām NS1882
tad dhyāyet MBHDL2026 ] dhārayet NS1882
tad dhyāyet MBHDL2026 ] dhārayet NS1882
Placing the mind into the Kuṇḍalini, and getting the latter into the mind, by looking upon the Buddhi (intellect) with mind (reflexively), the Param Pada (Brahma) should be obtained.
Man versetze den Geist in die Mitte der Sakti, die Şakti in die Mitte des Geistes, betrachte den Geist mit dem Geist und mache den höchsten Ort (paramapadam) zum Gegenstand der Dharana (dharayet).
Haṭha Pradīpikā 4.11*20
खमध्ये कुरु चात्मानम् आत्ममध्ये च खं कुरु |
आत्मानं खमयं कृत्वा न किंचिदपि चिन्तयेत् ||11*20||
Metre: Anuṣṭubh
Place the self (ātmānam | acc sg) in the midst of space (kha-madhye | loc sg) and space (kham | acc sg) in the midst of the self (ātma-madhye | loc sg). Having made the self (ātmānam | acc sg) consist of space (kha-mayaṃ kṛtvā | abs), one should not think (cintayet | 3p sg act opt) of anything at all (na kiṃcid api | nom acc sg n).
Place the self in space and space in the self; make the self consist of space and think of nothing.
Kha, unlimited space, serves as an image of Brahman. One first meditates with the statements “I am Brahman” and “Brahman is I”; afterward, even this conceptual meditation is to be abandoned. Brahmānanda thus describes a path from a corrective identification to a state without mental construction.
ātmānaṃ khamayaṃ MBHDL2026 ] sarvaṃ ca khamayaṃ NS1882
Keep the âtmâ inside the Kha (Brahma) and place Brahma inside your âtmâ. Having made everything pervaded with Kha (Brahma), think of nothing else.
Man versetze sich selbst in Brahma (kha = brahma, Com.), Brahma in sich selbst, und nachdem man es dahin gebracht hat, dass Alles aus Brahma besteht, denke man an gar Nichts.
Haṭha Pradīpikā 4.11*21
अन्तःशून्यो बहिःशून्यः शून्यकुम्भ इवाम्बरे |
अन्तःपूर्णो बहिःपूर्णः पूर्णकुम्भ इवार्णवे ||11*21||
Metre: Anuṣṭubh
Like an empty pot (śūnya-kumbhaḥ | nom sg) in space (ambare | loc sg), one is empty within (antaḥ-śūnyaḥ | nom sg m) and empty without (bahiḥ-śūnyaḥ | nom sg m); like a full pot (pūrṇa-kumbhaḥ | nom sg) in the ocean (arṇave | loc sg), one is full within (antaḥ-pūrṇaḥ | nom sg m) and full without (bahiḥ-pūrṇaḥ | nom sg m).
Like an empty pot in space, the yogi is empty within and without; like a full pot in the ocean, the yogi is full within and without.
For Brahmānanda, the state is both empty and full: empty because no second thing exists alongside Brahman, and full because Brahman is present within and without. The image of a pot in space or water explains how apparent limitation can persist without truly dividing the undivided ground.
One should become void within and void without, void like a pot in space; full within and full without, like a jar in the ocean.
Innen leer, aussen leer, leer wie ein Krug in der Luft; innen voll, aussen voll, voll wie ein Krug im Wasser.
Haṭha Pradīpikā 4.11*22
बाह्यचिन्ता न कर्तव्या तथैवान्तरचिन्तनम् |
सर्वचिन्तां परित्यज्य न किंचिदपि चिन्तयेत् ||11*22||
Metre: Anuṣṭubh
External thought (bāhya-cintā | nom sg) is not to be produced (na kartavyā | nom sg f pfp), and likewise (tathā), indeed (eva), neither is internal thought (antara-cintanam | nom acc sg). Having abandoned (parityajya | abs) all thought (sarva-cintām | acc sg), one should not think (cintayet | 3p sg act opt) of anything (na kiṃcit | nom acc sg n) whatsoever (api).
Do not engage in external thought, nor in internal thought. Abandon every thought and think of nothing.
He should be neither of his inside nor of outside world; and, leaving all thoughts, he should think of nothing.
Ueber Aeusseres soll man nicht denken, auch über Inneres nicht; alles Denken aufgebend, denke man an gar Nichts.
Haṭha Pradīpikā 4.11*23
संकल्पमात्रकलनैव जगत्समग्रं संकल्पमात्रकलना हि मनोविलासः |
saṃkalpa-mātra-kalanaiva jagat samagraṃ saṃkalpa-mātra-kalanā hi mano-vilāsaḥ | Analysis ▾ Analysis ▴
संकल्पमेतमत उत्सृज निर्विकल्पं आश्रित्य निश्चयमवाप्नुहि राम शान्तिम् ||11*23||
saṃkalpam etam ata utsṛja nirvikalpaṃ āśritya niścayam avāpnuhi rāma śāntim ||11*23|| Analysis ▾ Analysis ▴
Metre: Vasantatilakā
The entire world (jagat samagram | nom acc sg n) is only (eva) a fabrication consisting of conception alone (saṃkalpa-mātra-kalanā | nom sg); for (hi) the fabrication consisting of conception alone (saṃkalpa-mātra-kalanā | nom sg) is the mind's play (mano-vilāsaḥ | nom sg). Therefore (ata), abandon (utsṛja | 2p sg act imp) this conception (saṃkalpam etam | acc sg), take refuge (āśritya | abs) in certainty free from conceptual alternatives (nirvikalpaṃ niścayam | acc sg), and attain (avāpnuhi | 2p sg act imp), O Rāma (rāma | voc sg), peace (śāntim | acc sg).
The entire world is only a formation of conception, a play of the mind. Abandon this conception, rest in certainty free from conceptual alternatives, and find peace, O Rāma.
With a quotation from the Yoga Vāsiṣṭha tradition, Brahmānanda explains the external and internal worlds as constructions of thought. The self in Nirvikalpa is free from the oppositions of agent and experiencer and from distinctions of time, place, and objects. The statement aims at the end of conceptual separation, not at denying ordinary experience on its own level.
saṃkalpamātrakalanā hi manovilāsaḥ MBHDL2026 ] saṅkalpamātrakalanaiva manovilāsaḥ NS1882
saṃkalpam etam ata MBHDL2026 ] saṅkalpamātramatim NS1882
saṃkalpam etam ata MBHDL2026 ] saṅkalpamātramatim NS1882
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 Râma! obtain peace.
Ein Machwerk des blossen Willens (sankalpa) ist die ganze Welt, ein Machwerk des blossen Willens sind die Gemüthserscheinungen, daher, oh Râma, gib auf, ohne zu schwanken, das Denken, das sein Entstehen dem blossen Willen verdankt, und, dich auf die Gewissheit stützend, erlange die Ruhe.
Haṭha Pradīpikā 4.11*24
कर्पूरमनले यद्वत् सैन्धवं सलिले यथा |
तथा संधीयमानं च मनस्तत्त्वे विलीयते ||11*24||
Metre: Anuṣṭubh
Just as (yadvat) camphor (karpūram | nom acc sg) dissolves in fire (anale | loc sg), and just as (yathā) salt (saindhavam | nom acc sg) dissolves in water (salile | loc sg), so (tathā) the mind (manas | nom acc sg), when joined (saṃdhīyamānam | nom acc sg n pcp), dissolves (vilīyate | 3p sg med pres) into reality (tattve | loc sg).
Just as camphor dissolves in fire and salt in water, the mind dissolves into Tattva when it is united with Tattva.
The subsequent images of camphor in fire and salt in water explain the same movement: the mind dissolves into the self and loses its independent form. Since, according to Brahmānanda, the known, the process of knowing, and the knowing mind are all mental formations, duality ends when they disappear; Kaivalya denotes what does not vanish with them.
As camphor disappears in fire, and rock salt in water, so the mind united with the âtmâ loses its identity.
Wie Kampfer im Feuer, wie Salz im Wasser, so wird das Bewusstsein mit dem Tattva (Brahma) vereinigt und darin aufgelöst.
Haṭha Pradīpikā 4.11*25
ज्ञेयं सर्वं प्रतीतं च तज्ज्ञानं मन उच्यते |
ज्ञानं ज्ञेयं समं नष्टं नान्यः पन्था द्वितीयकः ||11*25||
Metre: Anuṣṭubh
Everything that can be known (jñeyaṃ sarvam | nom acc sg n), what is perceived (pratītam | nom acc sg n ppp), and (ca) the knowledge of it (taj-jñānam | nom acc sg) is called (ucyate | 3p sg pas pres) mind (mana | nom acc sg). When knowledge (jñānam | nom acc sg) and what is knowable (jñeyam | nom acc sg n) have vanished (naṣṭam | nom acc sg n ppp) together (samam), there is no other (na anyaḥ | nom sg m), second path (panthāḥ dvitīyakaḥ | nom sg).
Everything knowable and perceived, together with the knowledge of it, is called mind. When knowledge and what is known disappear together, no second path remains.
tajjñānaṃ MBHDL2026 ] jñānaṃ ca NS1882
When the knowable, and the knowledge, are both destroyed equally, then there is no second way (i.e., Duality is destroyed).
Alles Erkennbare, Erkannte und alles Erkennen werden Bewusstsein genannt (weil sie ganz von der Thätigkeit des Bewusstseins abhängen). Erkennen und Erkennbares werden zugleich vernichtet; so gibt es keinen zweiten Weg mehr (d. h. keinen Dualismus).
Haṭha Pradīpikā 4.11*26
मनोदृश्यमिदं सर्वं यत्किंचित्सचराचरं |
मनसो ह्युन्मनीभावे द्वैताभावं प्रचक्षते ||11*26||
Metre: Anuṣṭubh
All of this (idaṃ sarvam | nom acc sg n), whatever (yat kiṃcit | nom acc sg n) is moving or unmoving (sa-cara-acaram | nom acc sg n), is an object seen by the mind (mano-dṛśyam | nom acc sg n pfp). For (hi), when the mind (manasaḥ | gen sg) is in the state of Unmanī (unmanī-bhāve | loc sg), they call (pracakṣate | 3p pl med pres) this the absence of duality (dvaita-abhāvam | acc sg).
Everything moving and unmoving is a vision of the mind. When the mind becomes Unmanī, they speak of the absence of duality.
unmanībhāve dvaitābhāvaṃ pracakṣate MBHDL2026 ] unmanībhāvād dvaitaṃ naivopalabhyate NS1882
All this movable and immovable world is mind. When the mind has attained to the unmanî avasthâ, there is no dwaita (from the absence of the working of the mind.)
Das Bewegliche und das Unbewegliche wird Alles von dem Bewusstsein wahrgenommen; ist das Bewusstsein unbewusst geworden, so wird der Dualismus nicht mehr wahrgenommen.
Haṭha Pradīpikā 4.11*27
ज्ञेयवस्तुपरित्यागाद् विलयं याति मानसम् |
मानसे विलयं याते कैवल्यमवशिष्यते ||11*27||
Metre: Anuṣṭubh
Through the abandonment of knowable things (jñeya-vastu-parityāgāt | abl sg), the mind (mānasam | nom acc sg) goes (yāti | 3p sg act pres) into dissolution (vilayam | acc sg). When the mind (mānase | loc absl sg) has gone (yāte | loc absl sg ppp) into dissolution (vilayam | acc sg), Kaivalya (kaivalyam | nom acc sg) remains (avaśiṣyate | 3p sg pas pres).
Through the abandonment of knowable things, the mind enters dissolution. When the mind has dissolved, Kaivalya remains.
mānase vilayaṃ yāte MBHDL2026 ] manaso vilaye jāte NS1882
Mind disappears by removing the knowable, and, on its disappearance, âtmâ only remains behind.
Dadurch dass das Bewusstsein allem Erkennbaren entsagt, gelangt es zur Vernichtung; ist das Bewusstsein vernichtet, so bleibt nur die vollkommene Glückseligkeit (Kaivalya) übrig.
Haṭha Pradīpikā 4.11*28
लयो लय इति प्राहुः कीदृशं लयलक्षणम् |
अपुनर्वासनोत्थानाल् लयो विषयविस्मृतिः ||11*28||
Metre: Anuṣṭubh
“Laya, Laya” (layaḥ layaḥ | nom sg), thus (iti) they say (prāhuḥ | 3p pl act perf). Of what kind (kīdṛśam | nom acc sg n) is the defining mark of Laya (laya-lakṣaṇam | nom acc sg)? Because the Vāsanās do not arise again (a-punar-vāsanā-utthānāt | abl sg), Laya (layaḥ | nom sg) is the forgetting of sense objects (viṣaya-vismṛtiḥ | nom sg).
They say, “Laya, Laya.” What is its defining mark? Because the Vāsanās do not arise again, Laya is the forgetting of sense objects.
For Brahmānanda, Laya is not already present when a sense object is temporarily forgotten. What matters is that the underlying Vāsanās, ingrained tendencies, do not arise again. The commentary thus shifts the emphasis from the momentary absence of a thought to the lasting calming of its causes.
layo laya iti prāhuḥ kīdṛśaṃ layalakṣaṇam apunarvāsanotthānāl layo viṣayavismṛtiḥ MBHDL2026 ] transp. NS1882 post HP 4.4, ante HP 4.5
Laya is simply then forgetting of the objects of senses when the Vâsanâs (desires) do not rise into existence again.
Laya heisst Vernichtung. Was ist das Kennzeichen der Vernichtung? Vernichtung ist das Vergessen der SinnesGegenstände dadurch, dass keine Vorstellung mehr entsteht.
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