This frees one from diseases of fire in the throat, increases the gastric fire within, enables one to know the kundalini, produces purity removing sins, gives happiness and pleasure and destroys phlegm which is the bolt to the door at the mouth of brahmanadi.

He in whom are existent santi (control of the organs), sama (control of mind), purity (of mind and body), satya (truth), santosha (contentment), arjava (straightforwardness), poverty, and non-ostentatiousness should be in the order of life of kaivalya (sannyasa).

O intelligent man, spend your life always in the knowing of the supreme bliss, enjoying the whole of your prarabdha (that portion of past karma now being enjoyed) without making ally complaint (of it).

This alone is the form of Pranava. Having united Prana and Apana and holding the breath in kumbhaka, one should fix his concentration at the tip of his nose and making shanmukhi with the fingers of both his hands, one hears the sound of Praṇava in which manas becomes absorbed. Such a man has not even the touch of karma.

At first in his Brahma-granṭhi, there is produced soon a hole. Then having pierced Brahma-granṭhi, he pierces Vishṇu-granṭhi then he pierces Ruḍra-granṭhi. Then to the yogin comes veḍha through his liberation from the impurities of delusion, through the religious ceremonies in various births, through the grace of gurus and devatas and through the practice of yoga.

Seating himself on the ground on a seat of kusa grass which is pleasant and devoid of all evils, having protected himself mentally, uttering ratha-mandala, assuming either padma, svastika, or bhadra posture or any other which can be practised easily, facing the north and closing the nostril with the thumb, one should inspire through the other nostril and retain breath inside and preserve the Agni.

Now Hamsa is the rshi; the metre is Avyakta Gayatri; Paramahamsa is the devata; 'Ham' is the bīja; 'Sa' is the sakti; So’ham is the kilaka. Thus there are six. There are 21, 600 Hamsas in a day and night.

Even if sin should accumulate to a mountain extending over many yojanas, it is destroyed by dhyanayoga. At no time has been found a destroyer of sins like this. Bijakshara is the supreme bindu. Nada is above it. When that nada ceases along with letter, than the nada-less is supreme state.

Thus are the egos of this world wandering in the womb of birth and death like a bucket in the wheel of a well and enjoying the worlds. There are the three worlds, three vedas, three sandhyas, three svaras, three agnis, and gunas, and all these are placed in the three letters.

Then Sandilya questioned Atharvan thus: "By what means are the nadis purified? How many are they in number? How do they arise? What vayus are located in them? What are their seats? What are their functions? Whatever is worthy of being known in the body, please tell me."

Among bhikshus who long for moksha, there are four kinds, viz., Kutichaka, Bahudaka, Hamsa, and Paramahamsa. Gautama, Bharadvaja, Yajnavalkya, Vasishtha and others belong to the first kind.

To which Hiranyagarbha replied thus: "Hare, Rama, Hare, Rama, Rama, Rama, Hare, Hare; Hare, Krshna, Hare, Krshna, Krshna, Krshna, Hare, Hare. These sixteen names are destructive of the evil effects of Kali.

Then Narayana, the supreme Purusha desired. "I shall create offspring." From Narayana emanates prana, manas, the several organs of sense and action, akas, vayu, agni, apas and prthivi that supports all. From Narayana emanates Brahma. From Narayana emanates Rudra. From Narayana emanates Indra. From Narayana emanates Prajapati. From Narayana emanates the twelve adityas, rudras, vasus, and all the chhandas.

Om is a single syllable and of the nature of Atma. Namah is of two syllables and is of the nature of prakrti. Narayarnaya is of five syllables and is of the nature of Parabrahman. He who knows this becomes immortal.

In this body, vayu which is moving as prāṇa is the Sutratma. Through it, one inspires and expires and moves (his limbs). Without it, no limb of the body will be animated. Through vayu, the current of blood is driven into the midis from the chakra of the heart, and those which can be touched are easily discernible. The juicy essences which arise out of digestion enter the womb which is suspended in the stomach of the mother and coming near the child's head nourishes the child's prana through the sushumna.

The body is a compound of prthivi and other mahabhutas. (In the body), that which is hard is (of the essence of) earth; that which is liquid is (of the essence of) water; that which is hot is (of the essence of) fire; that which moves about is (of the essence of) vayu; that which is perforated is (of the essence of) akas.

He who by the reason of having obtained his wishes is devoid of the faults of thirst after worldly objects and passions, who is the possessor of the qualifications beginning with sama, who is free from emotion, malice, thirst after worldly objects, desire, delusion, etc., whose mind is untouched by pride, egoism, etc., who possesses all these qualities and means—he only is the brahmana.

The Pursuha has four seats—navel, heart, neck, and head. There Brahman with the four feet specially shines. Those feet are jagrata, svapna, sushupti, and turya. In jagrata he is Brahma, in svapna Vishnu, in sushupti Rudra, and in turya the supreme Akshara. He is Aditya, Vishnu, Isvara, Purusha, prana, jiva, agni, the resplendent.

Param-Dhyana should be upon tejo bindu, which is the Atma of the universe, which is seated in the heart, which is of the size of an atom, which pertains to Siva, which is quiescent and which is gross and subtle, as also above these qualities. That alone should be the dhyana of the Munis as well as of men, which is full of pains, which is difficult to meditate on, which is difficult to perceive, which is the emancipated one, which is decayless and which is difficult to attain.

In the middle of the heart is a red fleshy mass in which is the dahara-lotus. Like the lotus, it opens into many (petals). There are ten openings in the heart. The pranas are located there. Whenever he is united with prana, he sees cities with rivers and other variegated things; when united with vyana, he sees Devas and Rshis.

The fruit of vairāgya is boḍha; the fruit of boḍha is uparaṭi; śānṭi is attained out of the enjoyment of the bliss of one's Ming, and this śānṭi is the fruit of uparaṭi. If the latter in each of these is absent, the former is useless.

Then He created pranas out of the collective three parts of Rajas-essence of the fivefold divided elements. The modifications of prana are prana, apana, vyana, udana, and samana; naga, karma, krkara, devadatta and dhananjaya are the auxiliary pranas. (Of the first five), the heart, anus, navel, throat and the whole body are respectively the seats.

Like the eye spread in the akas, so the wise always see the supreme abode of Vishnu. Brahmans with divine eyes who are always spiritually awake, praise in diverse ways and illuminate the supreme abode of Vishnu. Thus is the teaching of the Vedas for salvation.

Whoever sees this as manifold passes from death to death. In the centre of the heart-lotus is Brahman, which is the All, which has Prajna as Its eye and which is established in Prajnana alone.

Om. Manas is said to be of two kinds, the pure and the impure. That which is associated with the thought of desire is the impure, while that which is without desire is the pure. To men, their mind alone is the cause of bondage or emancipation.

It is only He who, deluded by Maya, assumes a body with the internal organs and does everything. It is only He who in the waking state is gratified with women, food, drink, and other diverse enjoyments. In the dreaming state, the Jiva enjoys pleasures and pains in the several worlds which are created by His Maya.

Through attaining Atma, one gets liberation. Just as fire without fuel is absorbed into its own womb, so Chiṭṭa through the destruction of its modifications is absorbed into its own womb. To a mind that has attained quiescence and truth, and which is not affected by sense-objects, the events that occur to it through the bondage of Karma are merely unreal.

What is Karma? Karma is that action alone which is performed by the organs and ascribed to Āṭmā as "I do". What is Akarma? Akarma is the performance, without any desire for the fruits, of the daily and occasional rites, sacrifices, vows, austerities, gifts and other actions that are associated with the egoism of the actor and the enjoyer, and that are productive of bondage, rebirth, etc.

What are the Annamaya, Prāṇamaya, Manomaya, Vijñānamaya and Ānanḍamaya Kośas? Annamaya sheath is the aggregate of the materials formed by food. When the ten Vāyus, flow through the Annamaya sheath, then it is called the Prāṇamaya sheath. When Āṭmā connected with the above two sheaths performs the functions of hearing, etc., through the 14 organs of Man as and others, then it is called Manomaya sheath.

There is only one true emancipation. O Kapi, even a person addicted to evil practices attains the salvation of Salokya through the uttering of My name, but not of other worlds. Should one die in Brahmanala in Kasi, he attains My Taraka.

All this, whatsoever moves on earth, is to be hidden in the Lord. When thou hast surrendered all this, then thou mayest enjoy. Do not covet the wealth of any man!