To the tree of the mind having the ever-growing branches of modifications, there are two seeds. One is the fluctuation of Prāṇa, and the other is the firmness of Vāsanā. The [One] All-pervading Consciousness is agitated by the fluctuation of Prāṇa. The means of Ḍhyāna by which [the one] Jñāna is attained through the one-pointedness of the mind is now imparted to you. After duly resolving back the things originated [in the universe] with all their changes, meditate upon that which remains—[viz.], Chinmāṭra (the consciousness alone), which is also Chiḍānanḍa (conscious-bliss). The wise say that the interval experienced by Yogins after the inspiration and before the (next) expiration is [the internal] Kumbhaka (cessation of breath); while the interval of complete equilibrium after expiration and before the next inspiration is the external Kumbhaka. Through the force of the practice of Ḍhyāna, the current of the modification of Manas devoid of Self that is of Brāhmic nature is said to be Samprajñāṭa Samāḍhi, while the mind with the utter quiescence of modifications that confers upon one supreme bliss is said to be Asamprajñāṭa-Samāḍhi that is dear unto Yogins. This [state] that is devoid of light, Manas and Buḍḍhi, and that is of the nature of Chiṭ (consciousness merely) is styled by the Munis Aṭaḍvyāvṛṭṭi Samāḍhi (a Samāḍhi that does not care or require the aid of another). It is Plenum above, below and in the middle, and is of the nature of Śiva (auspiciousness). This noumenal (or occult) Samāḍhi is itself Viḍhi-Mukha (sanctioned by books or Brahmā).

"The clinging to objects without previous or subsequent deliberation through intense thought [or longing] is stated to be Vāsanā. O chief of Monkeys, whatever is meditated upon by a person with ardent impetuosity without any other Vāsanā