हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

HAṬHAYOGAPRADĪPIKĀ 63 11. In the Yogin in whom the [Kuṇḍalinī] Śakti is awakened and who is free of all karman-s, the truly natural State comes into being on its own. In the practice of the Āsana-s, all corporeal activity comes to an end, and actions are confined to Prāṇa and the organs of sense. By Kumbhaka, the movement of Prāṇa and the sense-organs is arrested, and there remains the mental activity. By Pratyāhāra, Dhāraṇā, Dhyāna and Saṁprajñāta Samādhi, mental activity ceases and actions are confined to the buddhi. By complete absence of attachment and long practice of Saṁprajñāta Samādhi, the activities of the buddhi cease and the Yogin attains his original unchangeable state, which is the final beatitude. 12. When the Prāṇa flows in the Suṣumnā and the mind is absorbed in the void the knower of Yoga [he who can end the modifications of the mind] up- roots all karman-s. ‘Void’ means Brahman unaffected by Time, Space or Matter. 13. Salutations to you, O Immortal, who have conquered even that Time, into whose jaws falls this universe, with all the mobile and immobile things. Here the perfected Yogin-s are meant by the term ‘immortal’. 14. When the mind has reached a state of equani- mity and Prāṇa moves through the Suṣumnā, then there is Amarolī, Vajrolī and Sahajolī. This stanza shows that Vajrolī and the other like processes are not physical, but have a symbolical significance. 15. How can spiritual knowledge arise in the mind, as long as the Prāṇa lives [is active] and the mind