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. »
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. »
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. »
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. »
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. »
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. »
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. »
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. »
O intelligent man, spend your life always in the knowing of the supreme bliss, enjoying the whole of your prarabdha without making ally complaint. »
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. »
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. »
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. »
Sukesas Bharadvaga, and Saivya Satyakama, and Sauryayanin Gargya, and Kausalya Asvalayana, and Bhargava Vaidarbhi, and Kabandhin Katyayana, these were devoted to Brahman, firm in Brahman, seeking for the Highest Brahman. They thought that the venerable Pippalada could tell them all that, and they therefore took fuel in their hands (like pupils), and approached him. »
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." »
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. »
What are the Annamaya, Prāṇamaya, Manomaya, Vijñānamaya and Ānanḍamaya Kośas? »
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. »
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. »
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. »
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. »
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. »
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. »

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