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The wise, having studied the 艢腻蝉迟谤补蝉 and reflected on them again and again and having come to know Brahman, should abandon them all like a firebrand. Having ascended the car of Om with 痴颈峁ａ箛耻 (the Higher Self) as the charioteer, one wishing to go to the seat of Brahmaloka intent on the worship of Rudra, should go in the chariot so long as he can go. Then abandoning the car, he reaches the place of the Lord of the car. Having given up 尘腻迟谤腻, 濒颈峁単补,^[1] and pada,^[2] he attains the subtle pada (seat or word) without vowels or consonants by means of the letter M without the svara (accent). That is called 辫谤补迟测腻丑腻谤补 when one merely thinks of the five objects of sense, such as sound, etc., as also the very unsteady mind as the reins of 膧迟尘腻. Praty膩h膩ra (subjugation of the senses), 诲丑测腻苍补 (contemplation), 辫谤腻峁嚹乱腻尘补 (control of breath), 诲丑腻谤补峁嚹� (concentration), 迟腻谤办补^[3] and 蝉补尘腻诲丑颈 are said to be the six parts of yoga. Just as the impurities of mountain-minerals are burnt by the blower, so the stains committed by the organs are burned by checking 辫谤腻峁嘺. Through 辫谤腻峁嚹乱腻尘补s should be burnt the stains; through 诲丑腻谤补峁嚹�, the sins; through 辫谤补迟测腻丑腻谤补, the (bad) associations; and through 诲丑测腻苍补, the godless qualities. Having destroyed the sins, one should think of Rucira (the shining). Rucira (cessation), expiration and inspiration鈥攖hese three are 辫谤腻峁嚹乱腻尘补 of (rechaka, 辫奴谤补办补 and kumbhaka) expiration, inspiration and cessation of breath. That is called (one) 辫谤腻峁嚹乱腻尘补 when one repeats with a prolonged (or elongated) breath three times the 骋腻测补迟谤墨 with its 惫测腻丑峁泃颈蝉 and 笔谤补峁嘺惫补 (before it) along with the 艣颈谤补蝉^[4] (the head) joining after it. Raising up the 惫腻测耻 from the 膩k膩艣 (region, viz., the heart) and making the body void (of 惫腻测耻) and empty and uniting (the soul) to the state of void, is called rechaka (expiration). That is called 辫奴谤补办补 (inspiration) when one takes in 惫腻测耻, as a man would take water into his mouth through the lotus-stalk. That is called kumbhaka (cessation of breath) when there is no expiration or inspiration and the body is motionless, remaining still in one state. Then he sees forms like the blind, hears sounds like the deaf and sees the body like wood. This is the characteristic of one that has attained much quiescence. That is called 诲丑腻谤补峁嚹� when the wise man regards the mind as 蝉补峁卥补濒辫补 and merging 蝉补峁卥补濒辫补 into 膧迟尘腻, contemplates upon his 膧迟尘腻 (alone). That is called 迟腻谤办补 when one makes inference which does not conflict with the Vedas. That is called 蝉补尘腻诲丑颈 in which one, on attaining it, thinks (all) equal.

Seating himself on the ground on a seat of 办耻艣补 grass which is pleasant and devoid of all evils, having protected himself mentally (from all evil influences), uttering ratha-尘补峁囜笉补濒补,^[5] 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 (fire). Then he should think of the sound (Om) alone. Om, the one letter is Brahman; Om should not be breathed out. Through this divine mantra (Om), it should be done many times to rid himself of impurity. Then as said before, the mantra-.knowing wise should regularly meditate, beginning with the navel upwards in the gross, the primary (or less) gross and subtle (states). The greatly wise should give up all (sight) seeing across, up or down, and should practise yoga always being motionless and without tremor. The union as stated (done) by remaining without tremor in the hollow stalk (viz., 厂耻峁�u尘苍腻) alone is 诲丑腻谤补峁嚹�. The yoga with the ordained duration of twelve 尘腻迟谤腻s is called (诲丑腻谤补峁嚹�). That which never decays is 础办峁�a谤补 (Om) which is without 驳丑辞峁�a (third, fourth, and fifth letters from K), consonant, vowel, palatal, guttural, nasal, letter R and sibilants. Pr膩峁嘺 travels through (or goes by) that path through which this 础办峁�a谤补 (Om) goes. Therefore it should be practised daily, in order to pass along that (course). It is through the opening (or hole) of the heart, through the opening of 惫腻测耻 (probably navel), through the opening of the head and through the opening of 尘辞办峁�a. They call it bila (cave), sushira (hole), or 尘补峁囜笉补濒补 (wheel).^[6]

(Then about the obstacles of yogi). A yogin should always avoid fear, anger, laziness, too much sleep or waking and too much food or fasting. If the above rule be well and strictly practised each day, spiritual wisdom will arise of itself in three months without doubt. In four months, he sees the devas; in five months, he knows (or becomes) Brahmani峁ａ弓ha; and truly in six months he attains Kaivalya at will. There is no doubt.

That which is of the earth is of five 尘腻迟谤腻s (or it takes five 尘腻迟谤腻s to pronounce 笔腻谤迟丑颈惫补-笔谤补峁嘺惫补). That which is of water of four 尘腻迟谤腻s; of agni, three 尘腻迟谤腻s; of 惫腻测耻, two; and of 膩k膩艣, one. But he should think of that which is with no 尘腻迟谤腻s. Having united 膧迟尘腻 with manas, one should contemplate upon 膧迟尘腻 by means of 膩tm膩. 笔谤腻峁嚹� is thirty^[7] digits long. Such is the position (or range) of 辫谤腻峁嘺s. That is called Pr膩峁嘺 which is the seat of the external 辫谤腻峁嘺s. The breaths by day and night are numbered as 1,13,180.^[8] (Of the 辫谤腻峁嘺s) the first (viz.,) Pr膩峁嘺 is pervading the heart; 础辫腻苍补, the anus; 厂补尘腻苍补, the navel; 鲍诲腻苍补, the throat; and 痴测腻苍补, all parts of the body. Then come the colours of the five 辫谤腻峁嘺s in order. Pr膩峁嘺 is said to be of the colour of a blood-red gem (or coral); 础辫腻苍补 which is in the middle is of the colour of Indragopa (an insect of white or red colour); 厂补尘腻苍补 is between the colour of pure milk and crystal (or oily and shining), between both (Pr膩峁嘺 and 础辫腻苍补): 鲍诲腻苍补 is ap膩峁囜笉ara (pale white); and 痴测腻苍补 resembles the colour of archis (or ray of light). That man is never reborn wherever he may die, whose breath goes out of the head after piercing through this 尘补峁囜笉补濒补 (of the pineal gland). That man is never reborn.

Footnotes and references:

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[1]:

It is said to be the subtle, gross and other microcosmic bodies. It also means sign.

[2]:

It is said to be the macrocosmic bodies of Vir膩t, etc. It means a word or letter.

[3]:

In this classification, 迟腻谤办补 is introduced newly. It means; the examination of the mind being attracted to objects and knowing that siddhis are impediments to progress.

[4]:

The 惫测腻丑峁泃颈蝉 are Bh奴岣�, , etc., and the head is Om, 膧po, etc.

[5]:

Lit., car-circle which is a mystical chakra or diagram for invoking the 诲别惫补迟腻; but some commentators make 谤补峁环补 mean Om: and 尘补峁囜笉补濒补, the circle of 艢颈惫补.

[6]:

There are four openings in the body; three from which the astral, the lower mental and the higher mental bodies escape: the last being of turya.

[7]:

As measured by the width of the middle finger: 驰腻箩帽补惫补濒办测补 says, Pr膩峁嘺 is 12 digits beyond the body.

[8]:

One commentator makes it thus: Taking 21,600 for each of the five Pr膩峁嘺s, we get 1,08,000: for the five sub-辫谤腻峁嘺s, 5 脳 1036 is 5,180. Hence the total is 1,13,180. Another commentator makes it 21,600 alone.