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Hatha Yoga Pradipika - on Mind and Breath
By whom the breathing has been controlled, by him or her the activities of the mind also have been controlled; and, conversely, by whom the activities of the mind have been controlled, by him or her the breathing also has been controlled.

There are two causes of the activities of the mind; (1) Vâsana (desires) and (2) the respiration (the Prana). 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 Prana 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 Prana 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 Idriyas (the senses) remain engaged in their proper functions, and when they become latent then there is moksa (liberation).

By nature, Mercury and mind are unsteady: there is nothing in the world which cannot be accomplished when these are made steady.

O Parvati! Mercury and breathing, when made steady, destroy diseases and the dead himself or herself 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 (vitality). 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 nada (inner sound).

This very laya is what is called moksa, or, being a sectarian, you may not call it moksa; but when the mind becomes absorbed, a sort of ecstasy 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 Yogi or Yogini attains to the Laya Stage.

When 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; but what is meant by it? Laya is simply the forgetting of the objects of senses when the Vâsanas (desires) do not rise into existence again.
 
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