Haṭha Pradīpikā 4.68
हेतुद्वयं तु चित्तस्य वासना च समीरणः |
तयोर्विनष्ट एकस्मिन् द्रुतं द्वावपि नश्यतः ||68||
Metre: Anuṣṭubh
The pair of causes (hetu-dvayam | nom acc sg) of the mind (cittasya | gen sg), however (tu), is conditioning (vāsanā | nom sg) and (ca) the breath-wind (samīraṇaḥ | nom sg). When one (ekasmin | loc sg m n) of these two (tayoḥ | gen loc du) has been destroyed (vinaṣṭa | nom sg m n ppp), both (dvau | nom du m) also (api) perish (naśyataḥ | 3p du act pres) quickly (drutam).
The mind depends on two causes: conditioning and breath. When one falls away, both disappear.
The mind has two driving causes: Vāsanā, the tendency arising from past experience, and Prāṇa, the force of breath and life. When one of them is truly dissolved, according to Brahmānanda all three quickly come to rest: tendency, Prāṇa, and mind. A quotation from the Yoga Vāsiṣṭha tradition supports this reciprocal dependence.
drutaṃ dvāv api naśyataḥ MBHDL2026 ] tau dvāv api vinaśyataḥ NS1882
There are two causes of the activities of the mind: (1) Vâsanâ (desires) and (2) the respiration (the Prâṇa). Of these, the destruction of the one is the destruction of both.
Die beiden Ursachen des Bewusstseins sind das Vorstellungsvermögen (vâsana) und der Athem; wird Eines von diesen vernichtet, so werden auch die beiden (Andern) vernichtet.
Haṭha Pradīpikā 4.69
मनो यत्र विलीयेत पवनस्तत्र लीयते |
पवनो लीयते यत्र मनस्तत्रैव लीयते ||69||
Metre: Anuṣṭubh
Where (yatra) the mind (manas | nom acc sg) might dissolve (vilīyeta | 3p sg med opt), there (tatra) the breath-wind (pavanaḥ | nom sg) dissolves (līyate | 3p sg med pres). Where (yatra) the breath-wind (pavanaḥ | nom sg) dissolves (līyate | 3p sg med pres), precisely there (tatraiva) the mind (manas | nom acc sg) dissolves (līyate | 3p sg med pres).
Mind and breath dissolve in the same place. When one dissolves, the other dissolves with it.
manas tatraiva līyate MBHDL2026 ] manas tatra vilīyate NS1882
Breathing is lessened when the mind becomes absorbed, and the mind becomes absorbed when the Prâṇa is restrained.
Wo das Bewusstsein vernichtet wird, da wird auch der Athem vernichtet; wo der Athem vernichtet wird, da wird auch das Bewusstsein vernichtet.
Haṭha Pradīpikā 4.70
दुग्धाम्बुवत्संमिलितौ सदैव तुल्यक्रियौ मानसमारुतौ हि |
यावन्मनस्तत्र मरुत्प्रवृत्तिर् यावन्मरुच्चापि मनःप्रवृत्तिः ||70||
yāvan manas tatra marut-pravṛttir; yāvan maruc cāpi manaḥ-pravṛttiḥ ||70|| Analysis ▾ Analysis ▴
Metre: Upajāti
Like milk and water (dugdha-ambu-vat), mind and breath-wind (mānasa-mārutau | nom du) are always (sadā eva) joined together (saṃmilitau | nom du m ppp), for (hi) they act alike (tulya-kriyau | nom du). As long as (yāvat) mind (manas | nom sg) exists, the activity of the breath-wind (marut-pravṛttiḥ | nom sg) continues; as long as (yāvat) breath-wind (marut | nom sg) exists, the activity of the mind (manaḥ-pravṛttiḥ | nom sg) also (ca api) continues.
Mind and breath are blended together like milk and water and act alike. As long as mind is present, breath is active; as long as breath is present, mind too is active.
Mind and Prāṇa are inseparably mixed like milk and water: wherever one moves, the other follows. As long as the two have not dissolved, the senses continue to grasp their objects. Only their joint stilling signifies liberation for Brahmānanda. In this model, practice of breath and practice of mind are therefore two approaches to the same process.
saṃmilitau sadaiva MBHDL2026 ] saṃmilitāv ubhau tau NS1882
yāvan manas tatra marutpravṛttir yāvan maruc cāpi manaḥpravṛttiḥ MBHDL2026 ] yato marut tatra manaḥpravṛttir yato manas tatra marutpravṛttiḥ NS1882
yāvan manas tatra marutpravṛttir yāvan maruc cāpi manaḥpravṛttiḥ MBHDL2026 ] yato marut tatra manaḥpravṛttir yato manas tatra marutpravṛttiḥ NS1882
Both the mind and the breath are united together, like milk and water; and both of them are equal in their activities. Mind begins its activities where there is the breath, and the Prâṇa begins its activities where there is the mind.
Gleich wie Milch und Wasser, wenn sie gemischt werden (als eine Substanz wirken), so haben auch Bewusstsein und Athem gleiche Thätigkeit: wo der Athem thätig ist, da ist auch das Bewusstsein thätig; wo das Bewusstsein thätig ist, da ist auch der Athem thätig.
Haṭha Pradīpikā 4.71
तत्रैकनाशादपरस्य नाश एकप्रवृत्तेरपरप्रवृत्तिः |
अध्वस्तयोश्चेन्द्रियवर्गबुद्धिर् विध्वस्तयोर्मोक्षपदस्य सिद्धिः ||71||
adhvastayoś cendriya-varga-buddhir; vidhvastayor mokṣa-padasya siddhiḥ ||71|| Analysis ▾ Analysis ▴
Metre: Upajāti
Therefore (tatra), from the disappearance of one (eka-nāśāt | abl sg) follows the disappearance (nāśaḥ | nom sg) of the other (aparasya | gen sg); from the activity of one (eka-pravṛtteḥ | abl sg) follows the activity of the other (apara-pravṛttiḥ | nom sg). When neither has disappeared (adhvastayoḥ | loc du), there is cognition through the whole group of senses (indriya-varga-buddhiḥ | nom sg); when both have disappeared (vidhvastayoḥ | loc du), the state of liberation is attained (mokṣa-padasya siddhiḥ | gen sg, nom sg).
When one disappears, the other also disappears; when one becomes active, the other becomes active as well. As long as both continue, perception through the senses remains. When both have dissolved, the state of liberation is reached.
cendriyavargabuddhir vidhvastayor MBHDL2026 ] cendriyavargavṛttiḥ pradhvastayor NS1882
By the suspension of the one, therefore, comes the suspension of the other, and by the operations of the one are brought about the operations of the other. When they are present, the Indriyas (the senses) remain engaged in their proper functions, and when they become latent then there is moksa.
Die Vernichtung des Einen hat die Vernichtung des Andern zur Folge, die Thätigkeit des Einen die Thätigkeit des Andern. So lange Beide nicht vernichtet sind, funktionirt die Schaar der Sinne; sind sie aber vernichtet, so erreicht man den Ort der Erlösung.
Haṭha Pradīpikā 4.72
वायुमार्गे त्वसंचारे सकलां लभते महीम् |
तथाष्टगुणमैश्वर्यं सत्यं सत्यं वरानने ||72||
Metre: Anuṣṭubh
When, however (tu), no movement occurs (asaṃcāre | loc sg) in the pathway of the breath (vāyu-mārge | loc sg), the yogi attains (labhate | 3p sg med pres) the entire earth (sakalāṃ mahīm | acc sg f) and likewise (tathā) eightfold sovereignty (aṣṭa-guṇam aiśvaryam | acc sg). True (satyam), true (satyam), O fair-faced one (varānane | voc sg f).
When movement along the pathway of the breath comes to rest, the yogi attains the whole earth and the eight sovereign powers. This is true, O fair-faced one.
vāyumārge tv asaṃcāre sakalāṃ labhate mahīm tathāṣṭaguṇam aiśvaryaṃ satyaṃ satyaṃ varānane MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.73
यदा संक्षीयते प्राणो मानसं च विलीयते |
तदा समरसत्वं यत् समाधिः सो ऽभिधीयते ||73||
Metre: Anuṣṭubh
When (yadā) the breath (prāṇaḥ | nom sg) is exhausted (saṃkṣīyate | 3p sg pas pres) and (ca) the mind (mānasam | nom acc sg) dissolves (vilīyate | 3p sg med pres), then (tadā) the state of equal taste (samarasa-tvam | nom acc sg n), which (yat | nom acc sg n) is Samādhi (samādhiḥ | nom sg), is what (saḥ | nom sg m) is so called ('bhidhīyate | 3p sg pas pres).
When the breath subsides and the mind dissolves, everything becomes equal in taste. This is called Samādhi.
yadā saṃkṣīyate prāṇo mānasaṃ ca vilīyate tadā samarasatvaṃ yat samādhiḥ so’bhidhīyate MBHDL2026 ] transp. NS1882 post HP 4.0*3, ante HP 4.0*4
When the Prâṇa becomes lean (vigourless) and the mind becomes absorbed, then their becoming equal is called Samâdhi.
Wenn der Athem aufhört und das Bewusstsein schwindet, so heisst dieses Aufgehen in der Substanz der Allseele (samarasatvam) Samadhi.
Haṭha Pradīpikā 4.74
मनःस्थैर्ये स्थिरो वायुस् ततो बिन्दुः स्थिरो भवेत् |
बिन्दुस्थैर्योदयात्पुत्र पिण्डस्थैर्यं प्रजायते ||74||
Metre: Anuṣṭubh
When the mind is stable (manaḥ-sthairye | loc sg), the breath-wind (vāyuḥ | nom sg) becomes stable (sthiraḥ | nom sg m); from this (tataḥ), Bindu (binduḥ | nom sg) becomes stable (sthiraḥ | nom sg m). From the arising of stability in Bindu (bindu-sthairya-udayāt | abl sg), son (putra | voc sg), stability of the body (piṇḍa-sthairyam | nom acc sg) arises (prajāyate | 3p sg med pres).
When the mind becomes stable, the breath becomes stable; this stabilizes Bindu, and from that arises stability of the body.
Stability unfolds as a chain: a still mind stabilizes Prāṇa, stable Prāṇa stabilizes Bindu, and stable Bindu gives strength and firmness to the body. In this context, Brahmānanda understands Bindu as retained vital essence. The verse thus joins mental concentration, breath control, and premodern bodily physiology into a single model of effects.
manaḥsthairye sthiro vāyus tato binduḥ sthiro bhavet bindusthairyodayāt putra piṇḍasthairyaṃ prajāyate MBHDL2026 ] transp. NS1882 post HP 4.0*14, ante HP 4.1
bindusthairyodayāt putra MBHDL2026 ] bindusthairyāt sadā sattvaṃ NS1882
bindusthairyodayāt putra MBHDL2026 ] bindusthairyāt sadā sattvaṃ NS1882
The breathing is calmed when the mind becomes steady and calm; and hence the preservation of bindu. The preservation of this latter makes the satwa established in the body.
Ist das Bewusstsein fest (sthira), so wird der Athem fest; dadurch wird der Same fest, durch das Festsein des Samens wird immer die Lebenskraft im Körper fest.
Haṭha Pradīpikā 4.75
दृष्टिः स्थिरा यस्य विनैव दृश्याद् वायुः स्थिरो यस्य विना प्रयत्नात् |
dṛṣṭiḥ sthirā yasya vinaiva dṛśyād; vāyuḥ sthiro yasya vinā prayatnāt | Analysis ▾ Analysis ▴
चित्तं स्थिरं यस्य विनावलम्बात् स एव योगी स गुरुः स सेव्यः ||75||
cittaṃ sthiraṃ yasya vināvalambāt; sa eva yogī sa guruḥ sa sevyaḥ ||75|| Analysis ▾ Analysis ▴
Metre: Upajāti
One whose (yasya | gen sg m n) gaze (dṛṣṭiḥ | nom sg) is steady (sthirā | nom sg f), entirely without (vinaiva) a visible object (dṛśyāt | abl sg), whose breath (vāyuḥ | nom sg) is steady (sthiraḥ | nom sg m), without (vinā) effort (prayatnāt | abl sg), and whose mind (cittam | nom acc sg) is steady (sthiram | nom acc sg n), without (vinā) support (avalambāt | abl sg): that one (sa | nom sg m) alone (eva) is a yogi (yogī | nom sg), that one (sa | nom sg m) is the guru (guruḥ | nom sg), that one (sa | nom sg m) is to be served (sevyaḥ | nom sg m pfp).
Only one whose gaze remains steady without a visible object, whose breath is steady without effort, and whose mind is steady without support is a yogi, a guru, and worthy of reverence.
dṛṣṭiḥ sthirā yasya vinaiva dṛśyād … yogī sa guruḥ sa sevyaḥ MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.76
प्रवेशे निर्गमे वामे दक्षिणे चोर्ध्वमप्यधः |
न यस्य वायुर्वहति स मुक्तो नात्र संशयः ||76||
Metre: Anuṣṭubh
One whose (yasya | gen sg m n) breath-wind (vāyuḥ | nom sg) does not (na) flow (vahati | 3p sg act pres) upon entry (praveśe | loc sg), upon exit (nirgame | loc sg), to the left (vāme | loc sg m n), to the right (dakṣiṇe | loc sg m n), and (ca) upward (ūrdhvam) or also (api) downward (adhaḥ), that person (sa | nom sg m) is liberated (muktaḥ | nom sg m ppp); about this (atra) there is no (na) doubt (saṃśayaḥ | nom sg).
When the breath no longer flows inward, outward, left, right, upward, or downward, the yogi is liberated.
praveśe nirgame vāme dakṣiṇe cordhvam apy adhaḥ na yasya vāyur vahati sa mukto nātra saṃśayaḥ MBHDL2026 ] om. NS1882
Haṭha Pradīpikā 4.77
सर्वे हठलयोपाया राजयोगस्य सिद्धये |
राजयोगसमारूढः पुरुषः कालवञ्चकः ||77||
Metre: Anuṣṭubh
All (sarve | nom pl m) the methods of Haṭha and Laya (haṭha-layopāyāḥ | nom pl) serve the perfection (siddhaye | dat sg) of Rājayoga (rāja-yogasya | gen sg). A person (puruṣaḥ | nom sg) who has ascended Rājayoga (rāja-yoga-samārūḍhaḥ | nom sg m ppp) is one who cheats death (kāla-vañcakaḥ | nom sg m).
Haṭha and Laya are means to the perfection of Rājayoga. One who abides in it escapes the power of death.
According to Brahmānanda, all Haṭha procedures such as Āsana, Kumbhaka, and Mudrā, and all Laya procedures such as Nāda practice and Śāmbhavī, serve Rājayoga. He defines this as the complete stilling of mental movements. The chapter thus subordinates all previously taught methods to a common goal.
sarve haṭhalayopāyā rājayogasya siddhaye rājayogasamārūḍhaḥ puruṣaḥ kālavañcakaḥ MBHDL2026 ] transp. NS1882 post HP 4.54, ante HP 4.31
All the methods of Haṭha are meant for gaining success in the Raja-Yoga; for, the man, who is well-established in the Raja-Yoga, overcomes death.
Alle Mittel von Hatha und Laya führen zum Erfolg im Rajayoga; wer den Râjayoga erklommen hat, der wird den Tod überwinden.
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