Haṭha Pradīpikā 4.13
मुक्तासनस्थितो योगी मुद्रां संधाय शाम्भवीम् |
शृणुयाद्दक्षिणे कर्णे नादमन्तःस्थमेकधीः ||13||
Metre: Anuṣṭubh
The yogi (yogī | nom sg), seated in Muktāsana (mukta-āsana-sthitaḥ | nom sg m ppp), should assume (saṃdhāya | abs) Śāmbhavī Mudrā (mudrāṃ śāmbhavīm | acc sg) and, with one-pointed attention (eka-dhīḥ | nom sg), listen (śṛṇuyāt | 3p sg act opt) in the right ear (dakṣiṇe karṇe | loc sg) to the sound situated within (nādam antaḥ-stham | acc sg m).
The yogi sits steadily, assumes Śāmbhavī Mudrā, and listens with one-pointed attention to the inner sound in the right ear.
Brahmānanda equates Muktāsana here with Siddhāsana and combines it with Śāmbhavīmudrā. The inner tone is preferably perceived in the right ear, but arises from Suṣumṇā. From another source, he names the humming of bees, flute, bell, ocean roar, and thunder as typical sound images; the list organizes subjective auditory impressions into a traditional sequence of practice.
muktāsanasthito MBHDL2026 ] muktāsane sthito NS1882
Sitting with Mukta Âsana and with the Sâmbhavî Mudrâ, the Yogî should hear the sound inside his right ear, with collected mind.
In der Stellung des Muktasana (Siddhasana) vollbringe der Yogin die Şambhavî und lausche mit dem rechten Ohr gespannt (ekadhî) auf den inneren Laut.
Haṭha Pradīpikā 4.14
काष्ठे प्रवर्तितो वह्निः काष्ठेन सह शाम्यति |
नादे प्रवर्तितं चित्तं नादेन सह लीयते ||14||
Metre: Anuṣṭubh
Just as a fire (pravartito vahniḥ | nom sg m ppp) kindled in wood (kāṣṭhe | loc sg) becomes extinguished (śāmyati | 3p sg act pres) together with (saha) the wood (kāṣṭhena | ins sg), so the mind (cittam | nom acc sg), directed (pravartitam | nom acc sg n ppp) toward the inner sound (nāde | loc sg), dissolves (līyate | 3p sg med pres) together with (saha) the inner sound (nādena | ins sg).
The sound carries the mind until both sink into stillness together, like a fire extinguished along with its fuel.
Just as a fire goes out when its fuel is exhausted, the mind directed toward Nāda is said to lose its activity. Brahmānanda refines the comparison: the movements determined by Rajas and Tamas end first, while a clear, sattvic form of knowledge and its subtle impression may initially remain. “Dissolution” is therefore conceived as a gradual process.
kāṣṭhe pravartito vahniḥ kāṣṭhena saha śāmyati nāde pravartitaṃ cittaṃ nādena saha līyate MBHDL2026 ] transp. NS1882 post HP 4.48, ante HP 4.51
The fire, catching firewood, is extinguished along with it (after burning it up); and so the mind also, working with the nâda, becomes latent along with it.
Im Holz ist das Feuer thätig (pravartita), mit dem Holz hört es auf; auf den Nada ist das Bewusstsein gerichtet (pravartita), mit dem Nâda wird es vernichtet (lîyate).
Haṭha Pradīpikā 4.15
विस्मृत्य सकलं बाह्यं नादे दुग्धाम्बुवन्मनः |
एकीभूयाथ सहसा चिदाकाशे विलीयते ||15||
Metre: Anuṣṭubh
Having forgotten (vismṛtya | abs) everything (sakalam | acc sg n) external (bāhyam | acc sg n), the mind (manaḥ | nom acc sg) becomes one in the inner sound (nāde | loc sg), like milk and water (dugdha-ambu-vat). Then (atha), having become one (ekī-bhūya | abs), it rapidly (sahasā) dissolves (vilīyate | 3p sg med pres) into the space of consciousness (cid-ākāśe | loc sg).
When everything external has been forgotten, the mind merges with the sound and dissolves into the space of consciousness.
vismṛtya sakalaṃ bāhyaṃ nāde dugdhāmbuvan manaḥ ekībhūyātha sahasā cidākāśe vilīyate MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.16
औदासीन्यपरो भूत्वा सदाभ्यासेन संयमी |
उन्मनीकरणं सद्यो नादमेवावधारयेत् ||16||
Metre: Anuṣṭubh
Having become (bhūtvā | abs), through constant practice (sadābhyāsena | ins sg), intent upon equanimity (audāsīnya-paraḥ | nom sg m), the self-controlled practitioner (saṃyamī | nom sg) should at once (sadyas) attend firmly (avadhārayet | 3p sg caus opt) only (eva) to the inner sound (nādam | acc sg), which brings about Unmanī (unmanī-karaṇam | nom acc sg).
Through regular practice, equanimity becomes stable. The yogi then directs all attention toward the sound that gives rise to Unmanī.
audāsīnyaparo bhūtvā sadābhyāsena saṃyamī unmanīkaraṇaṃ sadyo nādam evāvadhārayet MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.17
शीते काले चौपटी वा कुटी वा पथ्याहारे गोपयो वा पयो वा |
śīte kāle, caupaṭī vā kuṭī vā pathyāhāre, go-payo vā payo vā | Analysis ▾ Analysis ▴
भोज्ये भिक्षावृन्दमारण्यकन्दं पाणी द्रोणी कापि वा भोज्यपात्रे ||17||
bhojye bhikṣā,-vṛndam āraṇya-kandaṃ pāṇī droṇī, kāpi vā bhojya-pātre ||17|| Analysis ▾ Analysis ▴
Metre: Śālinī
In the cold season (śīte kāle | loc sg), it is all the same whether one stays in the open (caupaṭī) or in a hut (kuṭī); with wholesome food (pathyāhāre | loc sg), whether cow's milk (go-payaḥ | nom acc sg) or water (payaḥ | nom acc sg); for food (bhojye | loc sg), whether a quantity of alms or forest roots (bhikṣā-vṛndam āraṇya-kandam | nom acc sg); and for an eating vessel (bhojya-pātre | loc sg), whether the hand (pāṇiḥ | nom sg) or any bowl (kā api droṇī | nom sg).
Here, equanimity means remaining inwardly independent amid comfort or simplicity, good food or water, alms or roots, and whether the hand or a bowl serves as the vessel.
śīte kāle caupaṭī vā kuṭī … pāṇī droṇī kāpi vā bhojyapātre MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.18
सर्वचिन्तां समुत्सृज्य सर्वचेष्टां च सर्वदा |
नादमेवानुसंधानान् नादे चित्तं विलीयते ||18||
Metre: Anuṣṭubh
Having forever (sarvadā) entirely abandoned (samutsṛjya | abs) all thoughts (sarva-cintām | acc sg) and all activity (sarva-ceṣṭām | acc sg), the mind (cittam | nom acc sg), through attending (anusaṃdhānāt | abl sg) only (eva) to the inner sound (nādam | acc sg), dissolves (vilīyate | 3p sg med pres) into the inner sound (nāde | loc sg).
When thought and action come to rest, the mind can dissolve into the sound through pure attention to Nāda.
sarvacintāṃ samutsṛjya sarvaceṣṭāṃ ca sarvadā nādam evānusaṃdhānān nāde cittaṃ vilīyate MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.19
आरम्भश्च घटश्चैव तथा परिचयस्तथा |
निष्पत्तिः सर्वयोगेषु योगावस्था भवन्ति ताः ||19||
Metre: Anuṣṭubh
Beginning (ārambhaḥ | nom sg), integration (ghaṭaḥ | nom sg), likewise (tathā) familiarity (paricayaḥ | nom sg), and consummation (niṣpattiḥ | nom sg): these (tāḥ | nom pl f) are (bhavanti | 3p pl act pres) the stages of yoga (yoga-avasthāḥ | nom pl) in all yogas (sarva-yogeṣu | loc pl).
The practice unfolds in four stages: beginning, integration, familiarity, and consummation.
Brahmānanda divides Nāda practice into four stages: Ārambha (beginning), Ghaṭa (integration), Paricaya (deepening or familiarity), and Niṣpatti (consummation). The following verses describe Prāṇa's ascent through knots and inner spaces.
yogāvasthā bhavanti tāḥ MBHDL2026 ] syād avasthācatuṣṭayam NS1882
In all the Yogas, there are four states: (1) ârambha or the preliminary, (2) ghaṭa or the state of a jar, (3) parichaya (known), and (4) niṣpatti (consummate).
Arambha, Ghata, Paricaya und Nishpatti, diese vier Avastha müssen unter allen Yogaübungen zu finden sein.
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