Hatha Yoga Pradeepika Ch-4, Po-4

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The Sâmbhavî Mudrâ.

The Vedas and the Śâstras are like ordinary public women. Śâmhhavî Mudrâ is the one, which is secluded like a respectable lady. Aiming at Brahman inwardly, while keeping the sight directed to the external objects, without blinking the eyes, is called the Sâmbhavî Mudrâ, hidden in the Vedas and the Sâstras.

When the Yogî remains inwardly attentive to the Brahman, keeping the mind and the Prâṇa absorbed, and the sight steady, as if seeing everything while in reality seeing nothing outside, below, or above, verily then it is called the Sâmbhavî Mudrâ, which is learnt by the favour of a guru. Whatever, wonderful, Sûnya or Asûnya is perceived, is to be regarded as the manifestation of that great Śambhû (Śiva.)

The two states, the Sâmbhavî and the Khecharî, are different because of their seats (being the heart and the space between the eyebrows respectively); but both cause happiness, for the mind becomes absorbed in the Chita-sukha-Rupa-âtmana which is void.

Hatha Yoga Pradeepika Ch-4, Po-3

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By nature, Mercury and mind are unsteady: there is nothing in the world which cannot be accomplished when these are made steady. O Pârvati! Mercury and breathing, when made steady, destroy diseases and the dead himself comes to life (by their means). By their (proper) control, moving in the air is attained. 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.

Mind is the master of the senses, and the breath is the master of the mind. The breath in its turn is subordinate to the laya (absorption), and that laya depends on the nâda. This very laya is what is called mokṣa, or, being a sectarian, you may not call it mokṣa; but when the mind becomes absorbed, a sort of ecstacy is experienced.

By the suspension of respiration and the annihilation of the enjoyments of the senses, when the mind becomes devoid of all the activities and remains changeless, then the Yogî attains to the Laya Stage. When all the thoughts and activities are destroyed, then the Laya Stage is produced, to describe which is beyond the power of speech, being known by self-experience alone.

They often speak of Laya, Laya; but what is meant by it? Laya is simply then forgetting of the objects of senses when the Vâsanâs (desires) do not rise into existence again.

Hatha Yoga Pradeepika Ch-4, Po-2

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Or, who can know the true greatness of the Raja Yoga. Knowledge, mukti, condition, and Siddhîs can be learnt by instructions from a gurû alone. Indifference to worldly enjoyments is very difficult to obtain, and equally difficult is the knowledge of the Realities to obtain. It is very difficult to get the condition of Samâdhi, without the favour of a true guru.

By means of various postures and different Kumbhakas, when the great power (Kuṇḍalî) awakens, then the Prâṇa becomes absorbed in Sûnya (Samâdhi). The Yogî whose śakti has awakened, and who has renounced all actions, attains to the condition of Samâdhi, without any effort. When the Prâṇa flows in the Suṣumnâ, and the mind has entered śûnya, then the Yogî is free from the effects of Karmas.

O Immortal one (that is, the yogi who has attained to the condition of Samâdhi), I salute thee! Even death itself, into whose mouth the whole of this movable and immovable world has fallen, has been conquered by thee. Amarolî, Vajrolî and Sahajolî are accomplished when the mind becomes calm and Prâṇa has entered the middle channel. How can it he possible to get knowledge, so long as the Prâṇa is living and the mind has not died? No one else can get mokṣa, except one who can make one's Prâṇa and mind latent. 15.

Always living in a good locality and having known the secret of the Suṣumnâ, which has a middle course, and making the Vâyu move in it., (the Yogî) should restrain the Vâyu in the Brahma randhra. Time, in the form of night and day, is made by the sun and the moon. That, the Suṣumnâ devours this time (death) even, is a great secret. In this body there are 72,000 openings of Nâdis; of these, the Suṣumnâ, which has the Śâmhhavî Sakti in it, is the only important one, the rest are useless.

The Vâyu should be made to enter the Suṣumnâ without restraint by him who has practised the control of breathing and has awakened the Kuṇḍali by the (gastric) fire. The Prâṇa, flowing through the Suṣumnâ, brings about the condition of manonmaṇî; other practices are simply futile for the Yogî. By whom the breathing has been controlled, by him the activities of the mind also have been controlled; and, conversely, by whom the activities of the mind have been controlled, by him the breathing also has been controlled.

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. Breathing is lessened when the mind becomes absorbed, and the mind becomes absorbed when the Prâṇa is restrained. 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 Parana begins its activities where there is the mind.

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.

Hatha Yoga Pradeepika Ch-4, Po-1

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On Samâdhi.

Salutation to the Gurû, the dispenser of happiness to all, appearing as Nâda, Vindû and Kalâ. One who is devoted to Him, obtains the highest bliss. Now I will describe a regular method of attaining to Samâdhi, which destroys death, is the means for obtaining happiness, and gives the Brahmânanda. Raja Yogî, Samâdhi, Unmani, Mauonmanî, Amarativa, Laya, Tatwa, Sûnya, Aśûnya, Parama Pada, Amanaska, Adwaitama, Nirãlamba, Nirañjana, Jîwana Mukti, Sahajâ, Turyâ, are all synonymous.

As salt being dissolved in water becomes one with it, so when Âtmâ and mind become one, it is called Samâdhi. When the Prâṇa becomes lean (vigourless) and the mind becomes absorbed, then their becoming equal is called Samâdhi. This equality and oneness of the self and the ultra self, when all Saṃkalpas cease to exist, is called Samâdhi.

Hatha Yoga Pradeepika Ch-3, Po-14

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The Śakti châlana.

Kutilângî (crooked-bodied), Kuṇḍalinî, Bhujangî (a she-serpent) Śakti, Iśhwarî, Kundalî, Arundhatî,—all these words are synonymous. 97.

As a door is opened with a key, so the Yogî opens the door of mukti by opening Kuṇḍalinî by means of Haṭha Yoga. 98.

The Parameśwarî (Kuṇḍalinî) sleeps, covering the hole of the passage by which one can go to the seat of Brahma which is free from pains. 99.

Keeping the feet in Vajra-âsana (Padma-âsana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed. 107.

Kuṇḍalî Sakti sleeps on the bulb, for the purpose of giving moksa to Yogîs and bondage to the ignorant. He who knows it, knows Yoga. 100.

Kuṇḍalî is of a bent shape, and has been described to be like a serpent. He who has moved that Śakti is no doubt Mukta (released from bondage). 101.

Youngster Tapaswini (a she-ascetic), lying between the Ganges and the Yamunâ, (Idâ and Pingalâ) should be caught hold of by force, to get the highest position. 102.

Idâ is called goddess Ganges, Pingalâ goddess Yamunâ. In the middle of the Idâ and the Pingalâ is the infant widow, Kuṇḍalî. 103.

This sleeping she-serpent should be awakened by catching hold of her tail. By the force of Haṭha, the Śakti leaves her sleep, and starts upwards. 104.

This she-serpent is situated in Mûlâdhâr. She should be caught and moved daily, morning and evening, for ½ a prahar (1½ hours), by filling with air through Pingalâ by the Paridhana method. 105.

The bulb is above the anus, a vitasti (12 angulas) long, and measures 4 angulas (3 inches) in extent and is soft and white, and appears as if a folded cloth. 106.

Keeping the feet in Vajra-âsana (Padma-âsana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed. 107.

The Yogî, sitting with Vajra-âsana and having moved Kuṇḍalî, should performBhastrikâ to awaken the Kuṇḍalî soon. 108.

Bhânu (Sûrya, near the navel) should be contracted (by contracting the navel) which will move the Kuṇḍalî. There is no fear for him who does so, even if he has entered the mouth of death. 109.

By moving this, for two muhûrtas, it is drawn up a little by entering the Suṣumnâ (spinal column). 110.

By this Kuṇḍalinî leaves the entrance of the Suṣumnâ at once, and the Prâṇa enters it of itself. 111.

Therefore, this comfortably sleeping Arundhatî should always be moved; for by so doing the Yogî gets rid of diseases. 112.

The Yogî, who has been able to move the Śakti deserves success. It is useless to say more, suffice it to say that he conquers death playfully. 113.

The Yogî observing Brahmacharya (continence and always eating sparingly, gets success within 40 days by practice with the Kuṇḍalinî. 114.

After moving the Kuṇḍalî, plenty of Bhastrâ should be performed. By such practice, he has no fear from the god of death. 115.

There is no other way, but the practice of the Kuṇḍalî, for washing away the impurities of 72,000 Nâdîs. 116.

This middle Nâdî becomes straight by steady practice of postures; Prâṇâyâma and Mudrâs of Yogîs. 117.

Those whose sleep has decreased by practice and mind has become calm by samâdhi, get beneficial accomplishments by Sâmbhavî and other Mudrâs.118.

Without Raja Yoga, this earth, the night, and the Mudrâs, be they howsoever wonderful, do not appear beautiful. 119.

Note.—Raja Yoga = âsana. Earth = steadiness, calmness. Night = Kumbhaka; cessations of the activity of the Prâṇa, just as King's officials cease moving at night. Hence night means absence of motion, i.e., Kumbhaka.

All the practices relating to the air should be performed with concentrated mind. A wise man should not allow his mind to wander away. 120.

These are the Mudrâs, as explained by Âdinâtha (Śiva). Every one of them is the giver of great accomplishments to the practiser. 121.

He is really the guru and to be considered as Îśvara in human form who teaches the Mudrâs as handed down from guru to guru. 122.

Engaging in practice, by putting faith in his words, one gets the Siddhis of Anima, etc., as also evades death. 123.

Hatha Yoga Pradeepika Ch-3, Po-13

refer:http://yog-knowledge.blogspot.com/2010/12/amaroli.html

The Amarolî.

In the doctrine of the sect of the Kapâlikas, the Amarolî is the drinking of the mid stream; leaving the 1st, as it is a mixture of too much bile and the last, which is useless. 94.

He who drinks Amarî, snuffs it daily, and practices Vajrolî, is called practising Amarolî. 95.

The bindu discharged in the practice of Vajrolî should be mixed with ashes, and the rubbing it on the best parts of the body gives divine sight. 96.

Hatha Yoga Pradeepika Ch-3, Po-12

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The Sahajolî.

Sahajolî and Amarolî are only the different kinds of Vajrolî. Ashes from burnt up cowdung should be mixed with water. 90.

Being free from the exercise of Vajrolî, man and woman should both rub it on their bodies. 91.

This is called Sahajolî, and should be relied on by Yogîs. It does good and gives mokṣa. 92.

This Yoga is achieved by courageous wise men, who are free from sloth, and cannot he accomplished by the slothful. 93.