Hatha Yoga Pradipika 4
Chapter 4 Hatha Yoga Pradipika
1. Greetings she Siva, the Guru, which has the shape of NADA, BINDU and KALA; one who always dedicated to this obtains flawless stage (free of MAYA).
This chapter is fully devoted to Raja Yoga. The NADA is a mystical tone of the echo of the sound of a bell and represented by a semicircle in OM. BINDU M is the sound of the ANUS VARA in PRANAVA. KALA is a specialization of NADA.
2. Now I will explain the fine process SAMADHI which destroys death and leads to (eternal) happiness and the highest bliss (absorption) gives BRAHMAN.
- "Destruction of death" means enable the yogi to shake off his body when he will. This is explained later.
- The happiness of a jivanmukta comes about when the mind has become calm and Vasana-s (obtained tendencies) are destroyed.
- Bliss is that of VIDEHAMUKTI, if the PRABDHA-KARMAN is exhausted and there is a permanent connection is effected between the JIVA and Parabrahmam.
3, 4. Raja Yoga, Samadhi, Unmani Manonmani, Amaratva (immortality), Laya (absorption), Tattva (Truth), Sunyasunya (empty and yet not empty), Paramapada (the highest state) Amanaska (the mind to go upstairs), Advaita (non-duality), Niralamba (without support), Niranjana (pure), Jivanmukti (liberation in the body), Sahaja (natural state) and Turya, these are all synonyms.
5. Samadhi will be explained: As a salt with water and is dissolved in it, thus entering into Samadhi the spirit and the self (atman) into each other.
6. When the Pranamaya has no movement (in kumbhaka), and the mind is absorbed mentioned in the Self, that stage of harmony is Samadhi.
This is the stage of Samprajnata SAMADHI described by Patanjali.
7. This state of equilibrium that the connection of the Jivatman and Paramatman is where an end has been named to all-lust ideas Samadhi.
This is ASAMPRAJNATA SAMADHI which makes no distinction between knower, known and familiar.
8. Who really knows the greatness of Raja Yoga?
Spiritual knowledge (inana), freedom (mukti), balance (sthiti) and perfection (Siddhi) are obtained by the Guru education.
9. Without the compassion of the true Guru, his renunciation of sensual pleasures, the knowledge of truth and the natural state of Being (Sahajavastha, which is the highest state), very difficult to achieve.
10. If the main power (Kundahini) aroused by the various Asana-s, the different Kumbhaka-s-s and Mudra, the Prana is quiet in the void (Brahmarandhra).
11. The yogi in whom (Kundalini) Sakti is awakened and who is free of all karma-s, the real natural state of self.
In the practice of asana-s, terminate all physical activities, and all actions are limited to prana and senses. By Kumbhaka, the movement of prana and the senses is being held, and the mental activity remains. By Pratyahara, Dharana, Dhyana and Samadhi Samprajnata, mental activity stops and the activities limited to Buddhi. By complete absence of attachment and long practice of Samprajnata Samadhi, stopping the Buddhi activities and obtains the yogi its original state but, what the final salvation is.
12. When the Pranamaya in the Susumma flows and the mind is absorbed into the void, then the expert of Yoga [he can stop changing the spirit] uprooted all Karma.
Emptiness means Brahman untouched by time, space or matter.
13. It Gegroet U, 0 Immortal, which even has overcome the time, in whose jaws falls this universe, with all the wave-actual and immobile things.
Here the perfect yogi-s referred to as Immortal.
14. When the ghost has reached a stage of calmness and the Pranamaya moves through the Susumma, then there is Amaroli, Vajroli and Sahajoli.
This sutra shows that Vajroli and other similar processes are not physical, but have a symbolic meaning.
15. How can spiritual knowledge arise in the mind, as long as the Prana live (active) and the spirit is not dead (not obeyed need be)? He who acts to calm both prana and the mind obtains liberation. No other person can do this.
The prana lives as long as it flows through Ida and Pingala; The senses as long as they search objects; The spirit lives as long as it is formed by several objecten.Prana die if it remains motionless in Brahmarandhra. The soul dies when it is not altered by objects. This sutra is said that Yoga is essential for the Jnana .
In YOGAVIJAYA, Parvati asks: "Some say that liberation is achieved through knowledge alone; What is the purpose of Yoga? Siva replies: "A battle is won by the sword; but what is a sword without war and bravery? They are both absolutely necessary. "
If it is said that King Janaka and other great men absolutely no yoga practiced, then the answer is: Kings like Janaka, Vaisya-s as Tulâdhâra, Sudra like Pailavaka, women and Maitreyi, Sarngi, Sandili, cudala have obtained knowledge without practicing yoga, yoga because they had perfected in previous incarnations.
We also hear that practiced by the power of Yoga in previous lives, many have reached the stage of Brahma, sons of Brahma, Devarsi, Brahmarsi, Muni and Bhakta. They obtained full knowledge without being initiated by a Guru. Hiranyagarbha (Bhahma), Vasistha, Narada, Suka, Vamadeva Sanatkumara and is said to be born Siddhas.
16. Always permanently at a suitable location, after having learned well to open the Susumna and the Pranamaya to flow through the center (Susumna), it must be kept in check in the Brahmarandhra.
The place should be pleasant, etc., as described in section 1.12.
17. Bring the Sun and the Moon (the distribution of) time in the form of day and night caused. Susumna destroys time. This is a secret.
The Prana moves about an hour in the Ida (Moon) and then in the Pingala (Sun). So two hours constitute a day before the Yogi. The regular day consists of twelve of these days. When the prana leaves the Ida and Pingala and remains in the Susumna, then there is no time. Therefore it is said that the Susumna destroys time. The Yogi who knows ahead of time of his death brings to his Prana Brahmarandhra and fears Time out and puts his body whenever he wants.
18. There are 72,000 Nadi channels in this cage (the body) is .Hiervan Susumna the force which belongs to Sambhu (Sambhavi Sakti-). The other (Ida, Pingala, etc) are of little importance.
19. When breathing is under control, it should be used to awaken Kundalini with the gastric fire, and Susumna enter without any restrictions.
20.Wanneer the Prana flows through Susumna, has been reached the Manonmani stage. If not, the other exercises are nothing more than efforts to Yogi.
21. He who (curbs) interrupts his breathing, also keeps the mind in check. He has the mind under control, also breathing under control.
22. (activity) mind has two causes:
The Pranamaya and the Vasanas-s (obtained inclinations and press). If any of this is motionless, the other stops.
23. Where the mind has become calm, because the Prana is stopped; and where the Prana is completely under control, because the mind is quiet.
24. Mind and prana are mixed like milk and water, and their activities coincide. Where (activity) Prana is the (activity) mind, that (that) the mind, (that of) the Prana.
25. If the a is stopped, the other is shut put. If one acts, the other (also) acts. If they are not quiet, all the senses are active; when they reached the state of liberation under control.
26. Mercury (silver) and mind are restless by nature. If mercury and mind control (ie stabilized) are, what is impossible to achieve on this earth?
27. 0, Parvati! Mercury, and so also Prana, when they are immobilized, destroying diseases; if (they themselves) death (ie, non-active), giving it life; if they are under control, they make it possible (for people) to take off into the air.
Mercury is solidified and immobilized by using spices; the Pranamaya is immobilized when it is absorbed in the Brahmarandhra by Kumbhaka. When mercury is controlled (by a given process), and reduced to the form of a pill, the GAHANAGUTIKA is referred to, and, by putting it in the mouth, one can take off in the air.
Similarly Prana makes it possible to take off into the air. If it is held in the center between the two eyebrows. The Goraksasataka says: Between the eyebrows round spot appears as a black ball of cabbage. It is the essence of Vayu, and its presiding goddess is Isvara. The Prana with the mind to keep two hours at bay in this chakra gives a Yogi power to rise up in the air.
28. When the mind is calm, the Prana is stable, and therefore stability of seed there (sperm). There is always strength as the seed is stable, and it gives the body stability.
29. The mind is the master of the senses; Prana is the lord of the mind; merger (laya) is the lord of the Prana and amalgamation is Nada (inner sound) as a base.
30. This in itself will be quiet the mind] can be called liberation; others can say that this it is not. (Although) when the Pranamaya and the mind in a state of fusion, an indefinable Bliss follows.
31. When inhalation and exhalation are stopped, when all recording of objects is completely stopped (by the senses), if there is no movement of the body, and is not a change of mind, there is for the Yogi success in fusion (laya ).
32. When all mental transformations (samkalpa) are completely stopped, and there is no physical motion, follows an indescribable state of fusion, which is known by the self, but goes beyond the range of words.
33. Where the sight (to the far focused) is, there will (in Brahman) is fusion. That (Avidya) in which the elements (like Earth) and the senses (hearing, etc) forever and power (Sakti) which is in all living things, both dissolved in the characterless (Brahman).
34. People say "laya, laya" but what is the nature of laya? Laya in the non-recall of the objects of the senses by the non-recurrence of previously acquired impressions and tendencies (vasana-s).
35. Veda-s, s-Sastra and Purana-s as simple courtesans because they are available to all men. But Sambhavi Mudra is monitored as a woman born into a good family.
36. (The sambhavi-MUDRA is described): Concentration on the inner object (in each cakra of the Muladhara to the Brahmarandhra), while the outer vision is free from flash, which is Sambhavi-mudra that has been stored in the Veda- s and s-sastra.
37. When the yogi with his mind and breath in the inner object remains fused, if his pupils are motionless, as though receiving his eyes no, he does not see [ie not grasp the objects], it is indeed the Sambhavi mudra. If it is achieved by the Guru's grace, it is that state of Sambhu, which is different than the empty and non-empty, that Reality manifests itself (the yogi).
Attention should be focused on the Anahata chakra-and the object of inner contemplation is Iswara with attributes of Brahman, which is the real object of the two phrases, "That thou art 'and' 1k am Brahman '. It is not the void, because in contemplation of the inner object, there is the nature of sat (his). It is different from non-void, because even after the object ceases to exist.
38. Sambhavi and Khecari Mudra-s, although different in the position (of the eye) and place (which the attention of the mind is focused, both) bring the happiness of merging the spirit in the void that (the atman) of the nature of gelukzaligheids consciousness.
It is called emptiness because it is not affected by time, place or Matter . It is empty of things like itself and also from things other than itself. From the positions of the two Mudra-s are said to be different, because the eyes are directed outward in the Sambhavi-mudra and the Khecari, at the center of the eyebrows. The places are different , because in the Sambhavi-mudra, the attention is focused on the Anahata-cakra, and in Khecari mudra on the Ajna chakra.
39. Direct the pupils (eyes) to the light that is seen when one concentrates on the tip of the nose and lift the eyebrows a little. Concentrate the mind of the previous exercise, and soon reached the stage Unmani.
The previous exercise refers to the concentration at the internal object, etc., of the Sambhavimudra. (Chapter 4.36).
40. Some people are confused by the snares of the Agamas by the Vedic some confusions, and others by reasoning; they know nothing of what a person allows to stabbing across (the ocean of existence, namely Unmani-AVASTHA).
The Agama-s which refers to the Sastraische and Tantric texts.
41. With half-closed eyes and a calm mind, with eyes fixed on the tip of the nose, the one in whom the Sun (Pingala) and the Moon (Ida) be brought back to a state of anticipation, in a motionless condition (body, senses and mind), he obtained the residence which the form of light, which is the source of everything, everything is beautiful, the height reality. What can here still be said about Vasistha says: "If the eyes are on the tip of the nose or about twelve ANGULA-s them off at the cloudless firmament (AKASA), keeping the waves of Prana and consciousness to be "on.
42. Honor the Linga not during the day nor at night. By stopping the night and the day, the Linga should always be honored.
Linga here means the Self (Atman), the source of all creation. It is day when the Prana flows through the Sun or Pingala; and it was night when the moon or Ida flows.
One should not contemplate Atman when the Pranamaya by one of the two flows. One must stop the path of Prana through Ida and Pingala and flowing through Susumsna when the SELF contemplates.
43. Then, (is) KHECARI-MUDRA (described): When the Prana, which is in the left-hand and the right-Nadi s, flows through the middle [Susumna], in this stage, the Kecari-mudra is perfect. There is no doubt about it.
44. If the void (sunya) between Ida and the Pingala the Pranamaya swallows, the Khecari-mudra is perfect. This is undoubtedly a fact.
"Swallowing" of the Pranamaya means that the Pranamaya is gently held in Susumna.
45. Between Ida and Pingala in the unsupported (NIRALAMBA) space, where the Vyoma-chakra, the Mudra Khecari practiced is called.
46. (The Khecari-mudra) in which the current (nectar) flows of the Moon, the beloved of Siva is in visible form. The mouth of the can not be matched, divine Susumna is to be filled at the rear end (omboog rotated by the tongue to the top of the palate).
47. The Susumna should also be filled at the front end (due to the hold) of Prana. It was (then) the real Khecari. By practicing Khecari mudra, follow-Unmani avastba.
If the Susumna is not filled by Pranamaya at the front end, but only by the Khecarimudra, ie by the position of the tongue to bet rear end, this leads to a state of intoxication. This is not the real Khecari mudra.
48. Between the eyebrows is the seat of Siva, where the mind is quiet. This state is known as the Turya (fourth state of consciousness, after the stages of waking, dreaming, dreamless sleep). There, Time (Death) does not exist.
49. One should practice Kbecari, to Yoga sleep is experienced. For those in this Yoga sleep, Time (Death) does not exist.
50. Having made the mind powerless (freeing any object or concept), one has to think of nothing. He is indeed a pot inside and filled out with AKASA.
51. If the outgoing breath is stopped (by practice of Khecari), then so is the middle (the respiratory also stopped in the body). Here is no doubt about. Then Prana, together with the spirit, still in its place (Brabmarandbra).
52. (In the practitioner) to make the job of Prana (ie the Susumna) day and night practice, where the Prana is absorbed by exercise, because the mind is also absorbed.
53. It should be left to flow the body from head to foot with the nectar (flowing from the Moon). Then, when endowed with a good body, great strength and courage. For example, (is), the khecari (described).
54. Concentrate the mind Shakti (Kundalini) and keep the shakti in the center of the mind, observe the mind with the mind and make the supreme state the purpose of meditation.
The meaning seems to be by Prana and mind to bring Bramarandhra and contemplate Kundalini Shakti Kundalini is the spirit and a united.
55. Place the self (Atman) in the middle of Akasa and the Akasa in the middle of it: and by reducing everything to the nature of Akasa, think of nothing else.
Here, Akasa Brahman which we must solve it ourselves through meditation in the form of "Brahman, I am" and "I am Brahman". Then even such meditation in which no consideration is given to subject and object cease.
56. Void inside, outside void void as a drop in the space (akasa), full on the inside, outside of full, full as a drop in the ocean. Such is the state of the Yogi in meditation). Empty inside and outside because consciousness has become insensitive to the self and what is outside; and full because it has become Brahman, inside and out.
57. No idea should be to the outside world and no thoughts for internal affairs. Because every thought eradicate (subjective and objective), he must think of nothing.
58. The entire universe is the product of thought alone. The mind game is only created by thought. Through the above spirit, composed to rise from mind (transformations), calm in the unchangeable. " Then, O Rama, you will surely find peace.
This is taken from the Yoga Vasistha. The supreme state is not a player, recipient, not someone who is experiencing something! There "exists" no second. Nothing exists without and nothing comes from. It is unaffected by Time and Space Matter. Therefore it is free from any change.
59. As camphor in fire, such as salt in water, the spirit dissolves in contact with reality.
60. Everything that can be known (and everything) is known, and knowledge (itself). Is the mind. When knowledge and the known are lost together (with the mind), then there is no other way (ie no duality).
61. Whatever is in this world, both movable and immovable, this is the appearance of the spirit. When the mind is the transcendent (Unmani-bhava) reaches duality is certainly not experienced!
62. Since all objects of knowledge are released, the mind is swallowed up (in absolute Being, Consciousness, Bliss) When the mind is so absorbed, the state remains absolutely His (Kaivalya) (only) about.
63. So are the paths to Samadhi, consisting of different methods described by the great ancient teachers "entirely" based on their own experience.
64. They Greetings Susumna Kundalini, the nectar, which flows from the moon, Manonmani (state) and the major force in the form of pure consciousness.
65. Now I begin to describe the practice of devotion to Nada (Anahata or unheard sound) which is taught by Goraksanatha, which is suitable even for the ignorant who do not (immediately) be able to understand the truth.
66. The primeval one (Siva) has ten and explained a quarter million effective ways to obtain laya; but we think that the only devotion to Nada alone, the most important is the (road to) laya.
67. The Yogi, sitting in Muktasanahouding and working Sambhavi Mudra should listen with concentrated mind to the inner voice that is heard in the right ear.
68. Close the ears, two eyes, nose and mouth; then a crisp and clear sound is heard in the pure Susumna channel.
The ears must be closed with the thumbs of both hands, the eyes with the index fingers, the nose with the middle and ring fingers and mouth with the rest. This is the Paranmukhi mudra.
69. Four stages in all forms of Yoga. Arambha, Ghata, Paricaya and Nispatti.
70. Then, Arambhavastha (described below): When the button of Brahma (Brahma-granthis, which is located in the Anahata-cakra) is pierced (by Pranayama), then there is happiness, which rises from the void (sunya or akasa of the heart). Several tinkling sounds (as embellishments) and the unbeaten sound (anahata-dbvani) hearing (in the middle) of the body.
71. At the beginning (of sound) in the void, the Yogi has a glossy body, is radiant, with a delicate aroma, free of disease and he has a heart full (ie full of Prana and Bliss). The akasa of the Anahata- cakra (heart) is called sunya that of Visuddbi-cakra (throat) Atisunya and that of the Ajna-cakra (forehead) Mahasunya.
72. Then, the Ghatavastba (bescbreven): In the second (phase), unites the Pranamaya (with Apana, Nada and Bindu) and comes in the middle cakra. Then the yogi is firmly in his posture (asana), wise and similar to the Gods.
At this point, the Prana and Apana, Nada and Bindu the Jivatman and Paramatman united. The middle chakra is Visuddbi-chakra in the throat.
73. When the knot of Vishnu (Vishnu-granti located in the throat) then pierced (the Prana in kumbbaka), then there is the promise of supreme bliss. In Atisunya it sounds rumbling sound like a kettledrum.
74. Then Paricayavasta is (written): In the third stage, heard the sound of a drum (mardala) in the Akasa (between the eyebrows). Then reached (Prana) the Mabasunya, which is the seat of the siddhis.
75. After the blissful state of mind (as a result of hearing the sounds) following the experience of the natural state of bliss (Atman). Then, at free of disruption (by voting), pain, old age, disease, hunger and sleepiness.
76. Then NISPATTYAVASTHA (written): After breaking the knot of Rudra (Rudra granthis located in Ajna chakra) Prana reaches the seat of Isvara (located in the Akasa between the eyebrows). In Nispatti heard a sound like the flute, resembling the resonance of a veena (string instrument).
80. Contemplation on (space between) the eyebrows, leads me to believe to achieve in a short time Unmani-avastha. Even for people with modest mind this is an appropriate way to obtain the state of Raja Yoga. The state of fusion from Nada gives immediate experience. The results are quickly noticeable, are very convincing.
81. In the hearts of great yogis who remain in a state of Samadhi through concentration on Nada is abundant Bliss incomparable, which surpasses all description, which knows only the blessed teacher (Sri Guru Natha).
82. The contemplative man (muni), his ears closed to the (thumbs) hands should focus his mind on the (mystical) sound (that is heard from inside) until it reaches let immutable (Turya).
83. Through the process of listening constantly, this inner sound displaces the outside noises. The Yogi (which is dedicated to Nada) overcomes any instability of mind in fifteen days and is happy.
84. In the early stages of practice hearing several distinct inner sounds. But heard some experience, more and more subtle (sounds).
85-86. In the beginning, different sounds are heard in the body similar to the sounds of the ocean, the rain on the timpani and drum jarjara. Appear in the middle (the sounds) that of the drum (mardata), trumpet clock and horn. Finally, the sounds resemble those of tinkling bells, the whistles, the "vina" and the bees. Thus, the various sounds are heard from the center of the body.
87. Even when loud sounds as the rain and the timpani hearing attention should be focused solely on the subtler and subtler sounds.
88. Although the focus of the hard to the subtle (sounds) can go, or da subtle to hard (between the inner sounds), this should not wander anyway, because he (naturally) is unstable.
89. At which inner sound the mind first is also aimed, therein to reach the firmness and it is dissolved together with (the sound, the spirit).
Sutra 87,88 and 89 describe Pratyahara, Dharana, Dhyana and Samadhi.
90. As a bee, drinking honey, does not care for the smell, it gives up the ghost, which is steeped in Nada, not objects (pleasures).
91. The sharp iron stick Nada keeps the mind, resembling a rutting elephant (difficult to control) wandering through the garden of the senses, successfully contained.
Here Pratyahara is taught comprising withdrawing the mind from the objects of the senses.
92. When the mind, after being stripped to having his restlessness (caused by its constant identification with the senses), (firm) is held by Nada, it is perfectly motionless, as a bird that has lost its wings.
When Prana under control through Pranayama and Pratyahara the senses, the mind must focus on the place of all good. God. This is Dharana.
93. Someone who wants to gain mastery in Yoga should stop all mental activity and have a fully concentrated mind, meditate on Nada alone. That is, his spirit is one with the Nada, which is the state of Dhyana.
94. Nada looks at the net that the deer imprisons them (ie the mind) and it is also the hunter who kills the deer in it (the mind).
As the hunter, Nada unplug the spirit and binds her and then kills it, ie it stops the natural instability of the mind and takes it into itself.
95. The (Nada) as the latch; which the horse (ie the mind) like inside a self-controlled (yogi). Therefore a yogi must practice daily meditation upon Nada.
96. The mind is like quicksilver that is stopped by the action of Nada which is like sulfur (solidified) and stripped of his restlessness, and is capable (enables one) to move the support-free air (this is Brahman) see sutras 27 chapters 4 and commentary.
97. The mind is like a snake inside, which when drilling Nada, forget everything and absorbed in that one, nowhere else to go. If there is no ideation, it is called Samadhi. Sam prajnata Samadhi is described here, as it is defined by Patanjali.
98. The fire that burns goes into a piece of wood with the (burnt) timber. Similarly, the mind is focused on Nada, it melted.
When the Rajas and Tamas properties have been destroyed, leaving only the Sattva attribute over. The Maitrayani-Upaniṣad says: As the fire when the oil is burnt is absorbed into its source, so is the mind, when the changes are stopped, included in its source.
99. The mind is like a deer drawn sound of bells etc. and still is stand and (therefore) easily slain (ie completely pacified) by one skilled in controlling Prana (archery).
The spirit fused into Nada, free from any changes. Then the Yogi as an archer to target killing his breath to Brahmarandhra by Susumna: As mentioned in the Mundaka-Upaniṣad, Pranava is the bow, the arrow Atman and Brahman the goal! When someone carefully target shooting, he becomes a.
100. There is the sound of the mystical resonance that is heard. The essence of that sound is the (supreme) object of knowledge (this is self-illuminated Absolute Consciousness). The mind becomes one with the object of knowledge. That is the supreme state of Vishnu (the all-pervading Self).
101. The thought of Akasa (the basis of sound) exists as long as sound is heard. The silent, supreme Reality (Brahman) is called the Supreme Self (Atman). The original natural state of the mind of any changes exists called Parabrahman or Paramatman.
102. Whatever is heard on the nature of the mystical Nada is sure Sakti. That in which all elements (tattvas) are resolved, the formless (His), which is the highest God (Paramesvara). Thus the study of Nada ends.
Sutra from 98 t / m 102 Asamprajnata Samadbi describes the tattwas are categories of events as Samkbya.
103. All processes of Hatha Yoga and Laya are only means to obtain Raja Yoga. One who has reached Raya-Yoga overcomes Tide (death).
104. Spirit (tattva) is the seed, Hatha Yoga is the earth and complete desirelessness is the water. With these three, shoot the Kalpa-vrksa, (this is the Unmani-avastha) immediately.
The Kalpa-vrksa is a mythological tree that fulfills all wishes. In Unmani-avastha (transcendence) is found complete fulfillment.
105. By constant meditation on Nada, be cut off all unwanted pent-up inclinations (dads). The mind and the Prana are (so) definitively incorporated in the spotless (Consciousness free from gunas or traits).
106. During the Unmani-avastha, the whole body like a piece of wood and the Yogi hears even the (hard) sound of a trumpet or dundubhis (bass drum)
107. The Yogi who has gone through all the states and is free from all thoughts (and memories) and death (ie untouched by external excitation) seems, is released without a doubt.
108. A Yogi in Samadhi is not swallowed up by the passing of time (death). He is not affected by (the fruits of) action (Karma). He can not under any influence (individuals, magical rituals etc.) fall.
109. A Yogi in Samadhi does not smell, taste, shape or color, touch or sound true; He does not pay attention to themselves or others.
110. Anyone who sleeps or watches the mind, (whose spirit) is free of memories and forgetfulness, which does not go into unconsciousness, nor come into action, those truly liberated.
It is said that the spirit sleeps when it loses the power to perceive objects as Tamas overshadows all organs and dominates both the Rajas and Sattva properties. The mind is not awake because in the state of Samadhi the objects of the senses has no experience. The mind is free from memory (smrti) since there are no similar modifications of the mind, and since it does not return from that state. The mind is free from forgetfulness (vismrti) because no thought impressions are generate those memories. The spirit is not forgotten because remnants of his impressions. It does not turn to action because no changes of mind to let it come into action.
111. A Yogi in Samadhi is not affected by heat or cold, pain or pleasure, honor or dishonor.
112. Indeed, those freed, which is significantly (ie whose senses and mind clear and without shadows), which is in the waking state and yet seems to sleep without breathing in and out (by Kumbhaka).
Flink not include the states of apathy and trance. The waking state (Jagrad-avastha) means the exception of dream (Swapna) and deep sleep (susupti). Yogi seems to sleep because he is totally motionless.
113. A Yogi in Samadhi can not be wounded not killed by any weapon by anyone, can not be dominated by the use of mantras and yantras (spells and magical signs).
114. As long as Pranamaya not in the middle channel (Susumna) flows and Brahmarandhra enters, as long as the seed is not stopped by holding the breath, as long as the spirit, in meditation, not the natural state (the object of contemplation di Brahman) reached, as long as they keep talking of spiritual knowledge, is only concerned with talking and boastful liar.