Haṭha Pradīpikā 4.21
दिव्यदेहश्च तेजस्वी दिव्यगन्धस्त्वरोगवान् |
संपूर्णहृदयः शून्ये त्वारम्भे योगवान्भवेत् ||21||
Metre: Anuṣṭubh
At the beginning stage (ārambhe | loc sg), in the void (śūnye | loc sg n), the yogi established in yoga (yogavān | nom sg m) becomes (bhavet | 3p sg act opt) one with a divine body (divya-dehaḥ | nom sg), radiant (tejasvī | nom sg m), divinely fragrant (divya-gandhaḥ | nom sg), free from illness (arogavān | nom sg m), and full in heart (saṃpūrṇa-hṛdayaḥ | nom sg).
In Ārambha, the practice appears as fullness in the heart. The body becomes divine, radiant, fragrant, and healthy, and the practitioner becomes a yogi.
śūnye tv ārambhe MBHDL2026 ] śūnya ārambho NS1882
In the ârambha, a Yogî's body becomes divine, glowing, healthy, and emits a divine swell. The whole of his heart becomes void.
Wer einen schönen Körper hat, strahlend ist, herrlichen Geruch ausströmt, gesund ist und dessen Herz (mit Wonne, Com.) gefüllt ist, der Yogin wird im Aether des Herzens (selbst) zum Arambhanada.
Haṭha Pradīpikā 4.22
द्वितीयायां घटीकृत्य वायुर्भवति मध्यगः |
दृढासनो भवेद्योगी ज्ञानी देवसमस्तदा ||22||
Metre: Anuṣṭubh
In the second stage (dvitīyāyām | loc sg f), after integration has been effected (ghaṭī-kṛtya | abs), the breath-wind (vāyuḥ | nom sg) becomes (bhavati | 3p sg act pres) one that moves in the middle (madhya-gaḥ | nom sg m). Then (tadā) the yogi (yogī | nom sg) becomes (bhavet | 3p sg act opt) firm in posture (dṛḍha-āsanaḥ | nom sg m), knowledgeable (jñānī | nom sg), and equal to a god (deva-samaḥ | nom sg m).
At the Ghaṭa stage, the breath is gathered in the middle channel. From this arise stability, knowledge, and an inner power equal to that of a god.
Ghaṭa, “vessel” or “integration,” denotes the coming together of Prāṇa and Apāna, Nāda and Bindu, and the individual and supreme self. The “middle” now means the Viśuddhi center at the throat. Firmness of body and knowledge is regarded as a consequence of these concentrated inner forces.
In the second stage, the airs are united into one and begin moving in the middle channel. The Yogî's posture becomes firm, and he becomes wise like a god.
In der zweiten (avastha) ist der Athem nach Vereinigung (von prâņa und apâna) im mittleren (cakra) befindlich. Dadurch wird der Yogin, der unbeweglich in seiner Stellung verharrt, wissend und gottgleich.
Haṭha Pradīpikā 4.23
विष्णुग्रन्थेस्तदा भेदात् परमानन्दसूचकः |
अतिशून्ये विमर्दश्च भेरीशब्दस्तदा भवेत् ||23||
Metre: Anuṣṭubh
Then (tadā), through the piercing (bhedāt | abl sg) of the Viṣṇu knot (viṣṇu-grantheḥ | gen sg), an indication of supreme joy (parama-ānanda-sūcakaḥ | nom sg m) arises. In the great void (atiśūnye | loc sg n), there then (tadā) arises (bhavet | 3p sg act opt) a reverberation (vimardaḥ | nom sg) and (ca) the sound of a Bherī drum (bherī-śabdaḥ | nom sg).
When the Viṣṇu knot is pierced, a deep reverberation like a great drum announces supreme joy.
viṣṇugranthes tadā bhedāt MBHDL2026 ] viṣṇugranthes tato bhedāt NS1882
By this means the Viṣṇu knot (in the throat) is pierced, which is indicated by the highest pleasure experienced, and then the Bherî sound (like the beating of a kettle drum) is evolved in the vacuum in the throat.
In Folge des Lösens des Vishnugranthi entsteht im Aether des Halses ein trommelartiger Laut, ein Zusammenstossen mehrerer Laute (vimarda = anekanâdasammarda, Com.), welches die höchste Glückseligkeit ankündigt.
Haṭha Pradīpikā 4.24
तृतीयायां ततो भित्त्वा विहायोमर्दलध्वनिः |
महाशून्यं तदा याति सर्वसिद्धिसमाश्रयम् ||24||
Metre: Anuṣṭubh
In the third stage (tṛtīyāyām | loc sg f), having then (tatas) pierced through (bhittvā | abs), the sound of a Mardala drum appears in space (vihāyo-mardala-dhvaniḥ | nom sg). Then (tadā) one enters (yāti | 3p sg act pres) the great void (mahā-śūnyam | acc sg), the abode of all accomplishments (sarva-siddhi-samāśrayam | acc sg).
At the Paricaya stage, the space of sound opens further. The tone of a drum appears, and the yogi reaches the great void as the source of all Siddhis.
At the third stage, Paricaya, the practitioner hears the sound of a drum in the space between the eyebrows and reaches Mahāśūnya, the “great empty space.” Brahmānanda distinguishes three spaces: Śūnya in the heart, Atiśūnya in the throat, and Mahāśūnya at the forehead. The increasing “emptiness” thus follows an ascending inner topography.
tato bhittvā vihāyomardaladhvaniḥ MBHDL2026 ] tu vijñeyo vihāyo mardaladhvaniḥ NS1882
In the third stage, the sound of a drum is known to arise in the Śûnya between the eyebrows, and then the Vâyu goes to the Mahâśûnya, which is the home of all the siddhîs.
In der dritten Avastha ist zu erkennen ein Laut wie von einer Trommel (mardala) im Aether zwischen den Augenbrauen (vihâyasi = bhrûmadhyakaşe, Com.); dann begibt sich (der Athem) zum Mahâşûnya, dem Aufenthaltsort aller übernatürlichen Zauberkräfte.
Haṭha Pradīpikā 4.25
चित्तानन्दं ततो जित्वा सहजानन्दसंभवः |
दोषदुःखजरामृत्यु क्षुधानिद्राविवर्जितः ||25||
Metre: Anuṣṭubh
Having then (tatas) overcome (jitvā | abs) the joy of the mind (citta-ānandam | acc sg), innate joy arises (sahaja-ānanda-saṃbhavaḥ | nom sg m). One is free from disease, suffering, old age, death, hunger, and sleep (doṣa-duḥkha-jarā-mṛtyu-kṣudhā-nidrā-vivarjitaḥ | nom sg m ppp).
At the stage of consummation, even the joy of the mind is transcended. Sahaja Ānanda appears, free from disease, suffering, old age, death, hunger, and sleep.
jarāmṛtyu MBHDL2026 ] jarāvyādhi NS1882
Conquering, then, the pleasures of the mind, ecstasy is spontaneously produced which is devoid of evils, pains, old age, disease, hunger and sleep.
Nachdem der Yogin die Wonne seines Geistes (welche ihn beim blossen Hören dieses Lautes erfüllt) überwunden hat, entsteht in ihm die seiner eigenen Natur entsprungene Wonne; er wird von Störungen der drei humores, Schmerzen, Alter, Krankheit, Hunger und Schlaf befreit.
Haṭha Pradīpikā 4.26
रुद्रग्रन्थिं ततो भित्त्वा सर्वपीठगतो ऽनिलः |
निष्पत्तौ वैणवः शब्दः क्वणद्वीणाक्वणो भवेत् ||26||
Metre: Anuṣṭubh
Having then (tatas) pierced (bhittvā | abs) the Rudra knot (rudra-granthim | acc sg), the breath (anilaḥ | nom sg) has entered all seats (sarva-pīṭha-gataḥ | nom sg m ppp). At consummation (niṣpattau | loc sg), the flute-like sound (vaiṇavaḥ śabdaḥ | nom sg) becomes (bhavet | 3p sg act opt) the resonance of a sounding Vīṇā (kvaṇad-vīṇā-kvaṇaḥ | nom sg).
In Niṣpatti, the breath penetrates every center. The inner sound becomes subtler, changing from the tone of a flute to the sound of a Vīṇā.
Consummation begins with the piercing of the Rudra knot at the Ājñā center. According to Brahmānanda, Prāṇa first rises to Śiva's seat between the eyebrows and finally to Brahmarandhra; the sounds of flute and Vīṇā accompany this stage. When the mind becomes one-pointed within it, the commentary calls this state Rājayoga and also connects it with extraordinary abilities.
sarvapīṭhagato’nilaḥ MBHDL2026 ] śarvapīṭhagato’nilaḥ NS1882
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.
Wenn der Rudragranthi gelöst und der Athem am Sarvapîtha (= Brahmarandhra, Com.) angelangt ist, und in der Nishpatti-avastha ein flötenartiger Laut wie der Ton einer klingenden Laute entsteht, dann wird das auf das Eine gerichtete Denken Râjayoga genannt, und der Yogin fasst gleich Siva in sich die ganze Schöpfung zusammen.
Haṭha Pradīpikā 4.27
एकीभूतं तदा चित्तं राजयोगाभिधायकम् |
सृष्टिसंहारकर्तासौ योगीश्वरसमो भवेत् ||27||
Metre: Anuṣṭubh
When the mind (cittam | nom acc sg) has then (tadā) become one (ekī-bhūtam | nom acc sg n ppp), this is designated Rājayoga (rāja-yoga-abhidhāyakam | nom acc sg n). This (asau | nom sg m) yogi becomes (bhavet | 3p sg act opt) a creator and dissolver (sṛṣṭi-saṃhāra-kartā | nom sg), equal to the Lord of yogis (yogī-īśvara-samaḥ | nom sg m).
When the mind has become completely one, this state is called Rājayoga. The yogi gains the power to create and dissolve.
rājayogābhidhāyakam MBHDL2026 ] rājayogābhidhānakam NS1882
The union of the mind and the sound is called the Râja-Yoga. The (real) Yogî becomes the creator and destroyer of the universe, like God.
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