Haṭha Pradīpikā 4.47*1
बद्धः सुनादगन्धेन सद्यः संत्यक्तचापलः |
प्रयाति चेतःसूतेन्द्रः पक्षछिन्न इति प्रथाम् ||47*1||
Metre: Anuṣṭubh
Bound (baddhaḥ | nom sg m ppp) by the good sulfur of Nāda (su-nāda-gandhena | ins sg), the lord of the mercury of mind (cetaḥ-sūtendraḥ | nom sg), immediately (sadyaḥ) relinquishing his restlessness (saṃtyakta-cāpalaḥ | nom sg m), attains (prayāti | 3p sg act pres) the renown (prathām | acc sg) of being “one whose wings are clipped” (pakṣa-chinna | nom sg m), thus (iti).
Bound by the fragrance of good Nāda, the mercury-lord of the mind immediately abandons its restlessness and becomes renowned as wingless.
baddhaḥ sunādagandhena sadyaḥsaṃtyaktacāpalaḥ prayāti cetaḥsūtendraḥ pakṣachinna iti prathām MBHDL2026 ] transp. NS1882 post HP 4.49, ante HP 4.37
baddhaḥ sunādagandhena sadyaḥsaṃtyaktacāpalaḥ MBHDL2026 ] baddhaṃ tu nādabandhena manaḥ santyaktacāpalam NS1882
baddhaḥ sunādagandhena sadyaḥsaṃtyaktacāpalaḥ MBHDL2026 ] baddhaṃ tu nādabandhena manaḥ santyaktacāpalam NS1882
The mind, captivated in the snare of nâda, gives up all its activity; and, like a bird with clipped wings, becomes calm at once.
Durch die Banden des Nâda gefesselt legt der Geist seine Unruhe ab und gelangt zu vollkommener Unbeweglichkeit, gleich dem Vogel, dessen Flügel gebrochen sind.
Haṭha Pradīpikā 4.48
नादश्रवणतश्चित्तम् अन्तरङ्गभुजङ्गमः |
nāda-śravaṇataś cittam; antaraṅga-bhujaṅgamaḥ | Analysis ▾ Analysis ▴
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nāda
|
inner sound | |
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śravaṇatas
|
hearing | |
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cittam
|
mind | |
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antaraṅga
|
inner | |
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bhujaṅgamaḥ
|
serpent |
विस्मृत्य सर्वमेकाग्रः कुत्रचिन्न हि धावति ||48||
Metre: Anuṣṭubh
Through hearing Nāda (nāda-śravaṇataḥ | abl sg), the inner serpent (antaraṅga-bhujaṅgamaḥ | nom sg), the mind (cittam | nom acc sg), forgets everything (sarvam | acc sg n); one-pointed (ekāgraḥ | nom sg m), it indeed (hi) no longer runs (dhāvati | 3p sg act pres) anywhere (kutracin na).
When the mind listens to Nāda, it forgets multiplicity and no longer runs outward.
Just as a serpent is transfixed by sound, according to Brahmānanda the mind loses its mobility through Nāda. He identifies this state, which still relates to an object, with Saṃprajñāta Samādhi and explains it using definitions from the Yoga and Viṣṇupurāṇa traditions. Complete objectless absorption follows only later.
nādaśravaṇataś cittam antaraṅgabhujaṅgamaḥ vismṛtya sarvam ekāgraḥ kutracin na hi dhāvati MBHDL2026 ] transp. NS1882 post HP 4.47, ante HP 4.14
nādaśravaṇataś cittam MBHDL2026 ] nādaśravaṇataḥ kṣipram NS1882
nādaśravaṇataś cittam MBHDL2026 ] nādaśravaṇataḥ kṣipram NS1882
The mind is like a serpent, forgetting all its unsteadiness by hearing the nâda, it does not run away anywhere.
Gerade wie die Schlange durch das Hören eines Lautes (nada) schnell Alles vergisst, mit gespannter Aufmerksamkeit horcht und nirgends mehr hinläuft, so auch der Geist.
Haṭha Pradīpikā 4.49
मनोमत्तगजेन्द्रस्य विषयोद्यानचारिणः |
नियामनसमर्थो ऽयं निनादो निशिताङ्कुशः ||49||
Metre: Anuṣṭubh
This inner resonance (ayaṃ ninādaḥ | nom sg) is a sharp goad (niśita-aṅkuśaḥ | nom sg), capable of restraining (niyāmana-samarthaḥ | nom sg m) the intoxicated king-elephant of the mind (mano-matta-gajendrasya | gen sg), which roams in the garden of sense objects (viṣaya-udyāna-cāriṇaḥ | gen sg m).
The inner sound acts like a sharp goad, taming the intoxicated mind that roams among the sense objects.
manomattagajendrasya viṣayodyānacāriṇaḥ niyāmanasamartho’yaṃ ninādo niśitāṅkuśaḥ MBHDL2026 ] transp. NS1882 ante HP 4.47*1
The mind, like an elephant habituated to wander in the garden of enjoyments, is capable of being controlled by the sharp goad of anâhata nâda.
Jener spitze Nada-Stachel ist wohl im Stande den im Sinnengarten umherwandernden brünstigen Elephanten, den Geist, zu zähmen.
Haṭha Pradīpikā 4.50
अन्तरङ्गस्य जविनो वाजिनः परिघायते |
नादोपास्तिर् अतो नित्यम् अवधार्यापि योगिना ||50||
Metre: Anuṣṭubh
Devotion to the inner sound (nādopāstiḥ | nom sg) becomes a barrier (parighāyate | 3p sg med pres denom) for the swift horse of the inner faculty (antaraṅgasya javino vājinaḥ | gen sg); therefore (ataḥ), it must also always (nityam) be attended to (avadhāryāpi | nom sg f pfp) by the yogi (yoginā | ins sg).
The inner sound is the barrier that restrains the swift horse of the mind. The yogi should therefore remain continually attuned to it.
antaraṅgasya javino vājinaḥ parighāyate nādopāstir ato nityam avadhāryāpi yoginā MBHDL2026 ] transp. NS1882 post HP 4.50*1, ante HP 4.47
javino MBHDL2026 ] yamino NS1882
javino MBHDL2026 ] yamino NS1882
Nâda is the bolt of the stable door for the horse (the minds of the Yogîs). A Yogî should determine to practise constantly in the hearing of the nâda sounds.
Er ist dem Pferd, d. h. dem Geist des Yogin, der Querbalken. Daher sollte der Yogin beständig auf die Versenkung in den Nâda bedacht sein.
Haṭha Pradīpikā 4.50*1
नादो ऽन्तरङ्गसारङ्गबन्धने वागुरायते |
अन्तरङ्गकुरङ्गस्य रोधे वल्गायते ऽपि च ||50*1||
Metre: Anuṣṭubh
Nāda (nādaḥ | nom sg) becomes a net (vāgurāyate | 3p sg med pres denom) for capturing the antelope of the inner faculty (antaraṅga-sāraṅga-bandhane | loc sg); and also (api ca), for restraining (rodhe | loc sg) the horse of the inner faculty (antaraṅga-kuraṅgasya | gen sg), it becomes a rein (valgāyate | 3p sg med pres denom).
I understand kuraṅga here with MBHDL2026 as a horse: the rein in the following pāda supports this image.
A sound can gather your attention like a net catching a fleeting deer. It can also serve as a rein when your thoughts run away.
nādo’ntaraṅgasāraṅgabandhane vāgurāyate antaraṅgakuraṅgasya rodhe valgāyate’pi ca MBHDL2026 ] transp. NS1882 post HP 4.37, ante HP 4.50
rodhe MBHDL2026 ] vadhe NS1882
rodhe MBHDL2026 ] vadhe NS1882
Nada is the snare for catching the mind; and, when it is caught like a deer, it can be killed also like it.
Der Nada ist die Schlinge zum Einfangen der Geistesantilope und der Jäger zum Erlegen derselben.
Haṭha Pradīpikā 4.51
घण्टादिनादसक्तस्तब्धान्तःकरणहरिणस्य |
प्रहरणमतिसुकरं स्याच्छरसंधाता प्रवीणश्चेत् ||51||
Metre: Upagīti
If (cet) the archer (śara-saṃdhātā | nom sg) is skilled (pravīṇaḥ | nom sg m), striking (praharaṇam | nom acc sg) the deer of the inner instrument, transfixed and stilled by attachment to sounds such as that of a bell (ghaṇṭādi-nāda-sakta-stabdhāntaḥkaraṇa-hariṇasya | gen sg), would be (syāt | 3p sg act opt) very easy (ati-sukaram | nom acc sg n).
If the archer is skilled, the inner deer is easily struck once it has been transfixed by a sound such as that of a bell.
The mind is the arrow and mastery of Prāṇa the archer. The archer's task is to direct the swift “arrow of breath” through Suṣumṇā to Brahmarandhra. Brahmānanda thereby explicitly connects the image with control of the breath; mental concentration alone would not yet be the archer's skill intended in the verse.
atisukaraṃ MBHDL2026 ] api sukaraṃ NS1882
The antahkaraṇa (mind), like a deer, becomes absorbed and motionless on hearing the sound of bells, etc.; and then it is very easy for an expert archer to kill it.
Wenn Einer sich auf das Auflegen des Pfeiles, d. h. das Hemmen des Athems, versteht, so wird es ihm leicht, die Antilope zu erlegen, d. h. das durch Versenkung in die verschiedenen Nâda, wie ghanta (Glocke) u. s. w. (s. IV. 85) starrgewordene Bewusstsein zu vernichten.
Haṭha Pradīpikā 4.52
अनाहतस्य शब्दस्य तस्य शब्दस्य यो ध्वनिः |
ध्वनेर् अन्तर्गतं ज्योतिर् ज्योतिरन्तर्गतं मनः |
तन्मनो विलयं याति तद्विष्णोः परमं पदम् ||52||
Metre: Anuṣṭubh
The resonance (dhvaniḥ | nom sg) of that sound (tasya śabdasya | gen sg) is the resonance of the unstruck sound (anāhatasya śabdasya | gen sg). Within the resonance (dhvaneḥ | gen sg) is light (antargataṃ jyotiḥ | nom sg n); within the light (jyotiḥ) is the mind (antargataṃ manaḥ | nom acc sg). That mind (tan manaḥ | nom acc sg) goes (yāti | 3p sg act pres) into dissolution (vilayam | acc sg); that (tad | nom acc sg n) is Viṣṇu's (viṣṇoḥ | gen sg) supreme state (paramaṃ padam | nom acc sg).
The resonance of this sound is the resonance of the unstruck sound. Within the resonance is light, and within the light is the mind. When this mind dissolves, Viṣṇu's supreme state is reached.
For Brahmānanda, Nāda contains the knowable: self-luminous consciousness. The mind first assumes its form; then even these movements of knowledge end, while only a subtle impression remains. “Viṣṇu” here denotes the all-pervading self free from limiting determinations.
tasya śabdasya yo dhvaniḥ MBHDL2026 ] dhvanir ya upalabhyate NS1882
jyotir jyotirantargataṃ MBHDL2026 ] jñeyaṃ jñeyasyāntargataṃ NS1882
jyotir jyotirantargataṃ MBHDL2026 ] jñeyaṃ jñeyasyāntargataṃ NS1882
The knowable interpenetrates the anâhata 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.
Wird der Anahatadhvani vernommen, so muss das innerste Wesen dieses Lautes erfasst werden, worein sich dann der Geist versenke. So wird das Bewusstsein vernichtet. Dies ist des Vishnu höchster Ort. (Vergl. III. 109.)
Haṭha Pradīpikā 4.52*1
अनाहतध्वनेर् अन्तर् ज्ञेयं यत्सूक्ष्मसूक्ष्मकम् |
मनस्तत्र लयं याति तद्विष्णोः परमं पदम् ||52*1||
Metre: Anuṣṭubh
When the mind (manas | nom sg) goes (yāti | 3p sg act pres) into dissolution (layam | acc sg) there (tatra), where within (antar) the unstruck resonance (anāhata-dhvaneḥ | gen sg) is the knowable (jñeyam | nom acc sg n), which (yat | nom acc sg n) is exceedingly subtle (sūkṣma-sūkṣmakam | nom acc sg n), then that (tad | nom acc sg n) is Viṣṇu's (viṣṇoḥ | gen sg) supreme state (paramaṃ padam | nom acc sg).
When the mind dissolves into the exceedingly subtle knowable within the unstruck sound, that is Viṣṇu's supreme state.
anāhatadhvaner antar jñeyaṃ yat sūkṣmasūkṣmakam manas tatra layaṃ yāti tad viṣṇoḥ paramaṃ padam MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.53
तावदाकाशसंकल्पो यावच्छब्दः प्रवर्तते |
निःशब्दं तत्परं ब्रह्म परमात्मा समीर्यते ||53||
Metre: Anuṣṭubh
For so long (tāvat) as sound (śabdaḥ | nom sg) continues (pravartate | 3p sg med pres), the conception of space (ākāśa-saṃkalpaḥ | nom sg) also continues, for as long (yāvat) as sound itself continues. The soundless (niḥśabdam | nom acc sg n), that supreme Brahman (tat paraṃ brahma | nom acc sg), is declared (samīryate | 3p sg pas pres) to be the supreme self (paramātmā | nom sg).
As long as sound is present, the conception of space also remains. The soundless, however, is the supreme Brahman, the Paramātman.
As long as sound is perceived, the conception of Ākāśa, space as its support, also remains. According to Brahmānanda, the soundless lies beyond both and is called Brahman or the supreme self. Nāda is therefore an exceedingly subtle means, but not the final object of absorption.
paramātmā samīryate MBHDL2026 ] paramātmeti gīyate NS1882
So long as the sounds continue, there is the idea of âkâśa. When they disappear, then it is called Para Brahma, Paramâtmana.
Solange der Laut gehört wird, dauert auch das Bilden des Aethers (akâşasankalpah = âkâşasya samyakkalpanam, wozu der Com. weiter bemerkt: sabdasyakasagunatvât; âkâşasankalpah könnte allerdings auch durch "Verlangen nach dem Brahma" übersetzt werden). Die lautlose Stelle heisst Parabrahma und Paramâtma.
Haṭha Pradīpikā 4.54
यत्किंचिन्नादरूपेण श्रूयते शक्तिरेव सा |
यस्तच्छ्रोता निराकारः स एव परमेश्वरः ||54||
Metre: Anuṣṭubh
Whatever (yat kiṃcin) is heard (śrūyate | 3p sg pas pres) in the form of the inner sound (nāda-rūpeṇa | ins sg), that is indeed (eva) Śakti (śaktiḥ | nom sg). The formless hearer of it (yas tac-chrotā nirākāraḥ | nom sg), that one (sa | nom sg m) is indeed (eva) the supreme Lord (parama-īśvaraḥ | nom sg).
Everything audible as inner sound is Śakti. The formless hearer of that sound is Parameśvara himself.
For Brahmānanda, every audible Nāda is a manifestation of Śakti. Its formless ground, into which the elements and principles of knowledge dissolve, is Parameśvara. He assigns verses 4.50 to 4.54 to objectless Asaṃprajñāta Samādhi: sound leads to the boundary at which even its own difference from the hearer ends.
yas tacchrotā MBHDL2026 ] yas tattvānto NS1882
Whatever is heard in the form of nâda is the śakti (power). That which is formless, the final state of the Tattvas, is the Parameśwara.
Was in der Form des Nâda gehört wird, das ist die Şakti; der den Tattva ein Ende bereitende (tattvântah = tattvânâmantah, Com.) Formlose aber ist Brahma.
Haṭha Pradīpikā 4.55
श्रवणमुखनयननासानिरोधनं नैव कर्तव्यम् |
शुद्धसुषुम्णासरणौ स्फुटममलः श्रूयते नादः ||55||
Metre: Upagīti
Closing the ears, mouth, eyes, and nose (śravaṇa-mukha-nayana-nāsā-nirodhanam | nom acc sg) is by no means (na eva) to be done (kartavyam | nom acc sg n pfp). Along the pathway of purified Suṣumṇā (śuddha-suṣumṇā-saraṇau | loc sg), the pure inner sound (amalaḥ nādaḥ | nom sg) is heard (śrūyate | 3p sg pas pres) distinctly (sphuṭam).
The ears, mouth, eyes, and nose need not be closed for this. Along the purified path of Suṣumṇā, the pure inner sound can be heard distinctly.
Here there is a decisive textual difference: in the reading commented upon by Brahmānanda, the ears, eyes, nose, and mouth are to be closed. He explains Parāṅmukhīmudrā with the thumbs at the ears, index fingers at the eyes, and the remaining fingers at the nose and mouth. MBHDL2026, by contrast, reads a prohibition of this closing; the commentary must therefore not be silently transferred to its opposite wording.
śravaṇamukhanayananāsānirodhanaṃ naiva kartavyam śuddhasuṣumṇāsaraṇau sphuṭam amalaḥ śrūyate nādaḥ MBHDL2026 ] transp. NS1882 post HP 4.13, ante HP 4.19
śravaṇamukhanayananāsānirodhanaṃ naiva kartavyam MBHDL2026 ] śravaṇapuṭanayanayugalaghrāṇamukhānāṃ nirodhanaṃ kāryam NS1882
śravaṇamukhanayananāsānirodhanaṃ naiva kartavyam MBHDL2026 ] śravaṇapuṭanayanayugalaghrāṇamukhānāṃ nirodhanaṃ kāryam NS1882
The ears, the eyes, the nose, and the mouth should be closed and then the clear sound is heard in the passage of the Suṣumnâ which has been cleansed of all its impurities.
Man halte sich die Ohrenlöcher, beide Augen, Nase und Mund zu, so wird man auf dem Weg der gereinigten Sushumna deutlich einen hellen Laut vernehmen.
Haṭha Pradīpikā 4.55*1
नादः शक्तिरिति ख्यातो नादज्ञानं सदाशिवः |
ज्ञेये ज्ञाने च नष्टे तु उन्मन्येवावशिष्यते ||55*1||
Metre: Anuṣṭubh
The inner sound (nādaḥ | nom sg) is known (khyātaḥ | nom sg m ppp) as Śakti (śaktiḥ | nom sg), thus (iti); knowledge of Nāda (nāda-jñānam | nom acc sg) is Sadāśiva (sadā-śivaḥ | nom sg). But (tu) when the knowable (jñeye | loc sg) and (ca) knowledge (jñāne | loc sg) have vanished (naṣṭe | loc absl), only (eva) Unmanī (unmanī | nom sg), the state beyond mind, remains (avaśiṣyate | 3p sg med pres).
Nāda is called Śakti, and knowledge of Nāda is called Sadāśiva. When the known and knowledge disappear, only Unmanī, the state beyond mind, remains.
nādaḥ śaktir iti khyāto nādajñānaṃ sadāśivaḥ jñeye jñāne ca naṣṭe tu unmany evāvaśiṣyate MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.55*2
नादो यावन्मनस्तावन् नादान्ते तु मनोन्मनी |
सशब्दं कथितं व्योम निःशब्दं ब्रह्म कथ्यते ||55*2||
Metre: Anuṣṭubh
As long as (yāvat) there is inner sound (nādaḥ | nom sg), so long (tāvat) there is mind (manas | nom acc sg). At the end of Nāda (nādānte | loc sg), however (tu), Manonmanī, the state beyond mind (manas-unmanī | nom sg), arises. Space (vyoma | nom acc sg) is said (kathitam | nom acc sg n ppp) to possess sound (sa-śabdam | nom acc sg n); Brahman (brahma | nom acc sg) is said (kathyate | 3p sg pas pres) to be soundless (niḥ-śabdam | nom acc sg n).
As long as Nāda exists, mind also exists. At the end of Nāda arises Manonmanī, the state beyond mind. Space is considered to possess sound, while Brahman is soundless.
nādo yāvan manas tāvan nādānte tu manonmanī saśabdaṃ kathitaṃ vyoma niḥśabdaṃ brahma kathyate MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.55*3
सदा नादानुसन्धानात् संक्षीणे वासनाचये |
निरञ्जने विलीयेते निश्चितं मनमारुतौ ||55*3||
Metre: Anuṣṭubh
Through constant (sadā) immersion in Nāda (nāda-anusaṃdhānāt | abl sg), when the accumulation of Vāsanās has been exhausted (saṃkṣīṇe vāsanā-caye | loc absl sg), mind and breath-wind (mana-mārutau | nom du) certainly (niścitam) dissolve (vilīyete | 3p du med pres) into the stainless (nirañjane | loc sg).
Through continual absorption in Nāda, the Vāsanās are exhausted. Mind and breath then surely dissolve into the stainless.
sadā nādānusandhānāt saṃkṣīṇe vāsanācaye nirañjane vilīyete niścitaṃ manamārutau MBHDL2026 ] transp. NS1882 post HP 4.31, ante HP 4.35*2
saṃkṣīṇe vāsanācaye MBHDL2026 ] kṣīyante pāpasaṃcayāḥ NS1882
saṃkṣīṇe vāsanācaye MBHDL2026 ] kṣīyante pāpasaṃcayāḥ NS1882
All the accumulations of sins are destroyed by practising always with the nâda; and the mind and the airs do certainly become latent in the colorless (Paramâtmana).
Immer wird durch Versenken in den Nâda die Menge der Sünden vernichtet; und im Brahma (niranjana) werden sicher Bewusstsein und Athem vernichtet.
Haṭha Pradīpikā 4.55*4
नादकोटिसहस्राणि बिन्दुकोटिशतानि च |
सर्वे तत्र लयं यान्ति यत्र देवो निरञ्जनः ||55*4||
Metre: Anuṣṭubh
Thousands of Koṭis of inner sounds (nāda-koṭi-sahasrāṇi | nom pl n) and (ca) hundreds of Koṭis of visual concentration points (bindu-koṭi-śatāni | nom pl n), all of them (sarve | nom pl m), enter dissolution (layam | acc sg) there (tatra) where (yatra) the stainless god is (devo nirañjanaḥ | nom sg). A Koṭi denotes ten million.
Countless inner sounds and Bindus dissolve where the stainless god abides.
nādakoṭisahasrāṇi bindukoṭiśatāni ca sarve tatra layaṃ yānti yatra devo nirañjanaḥ MBHDL2026 ] om. NS1882
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