"Then he should practise ḍhāraṇā for a period of six ghatikās (2 hours, 24 minutes). Restraining the breath in (the region of) ākāś and contemplating on the deity who grants his wishes—this is said to be saguṇa 1 ḍhyāna capable of giving (the siḍḍhis) aṇimā, etc. One who is engaged in nirguṇa 1 ḍhyāna attains the stage of samāḍhi. Within twelve days at least, he attains the stage of samāḍhi. Restraining his breath, the wise one becomes an emancipated person. Samāḍhi is that state in which the jīvāṭmā (lower self) and the Paramāṭmā (higher self) are differenceless (or of equal state). If he desires to lay aside his body, he can do so. He will become absorbed in Parabrahman and does not require uṭkrānṭi (going out or up). But if he does not so desire, and if his body is dear to him, he lives in all the worlds possessing the siḍḍhis of aṇimā, etc. Sometimes he becomes a ḍeva and lives honoured in svarga; or he becomes a man or an yaksha through his will. He can also take the form of a lion, tiger, elephant, or horse through his own will. The yogin becoming the great Lord can live as long as he likes. There is difference only in the modes of procedure but the result is the same.

"Place the left heel pressed on the anus, stretch the right leg and hold it firmly with both hands. Place the head on the breast and inhale the air slowly. Restrain the breath as long as you can and then slowly breathe out. After practising it with the left foot, practise it with the right. Place the foot that was stretched before on the thigh. This is mahābanḍha and should be practised on both sides. The yogin sitting in mahābanḍha and having inhaled the air with intent mind, should stop the course of vāyu (inside) by means of the throat-muḍrā, and occupying the two sides (of the throat) with speed. This is called mahāveḍha and is frequently practised by the siḍḍhas. With the tongue thrust

into the interior cavity of the head (or throat) and with the eyes intent on the spot between the eyebrows, this is called khecharīmuḍrā. Contracting the muscles of the neck and placing the head with a firm will on the breast, this is called the jālanḍhara (banḍha) and is a lion to the elephant of death. That banḍha by which prāṇa flies through Sushumnā is called uddiyāṇabaṇdha by the yogins. Pressing the heel firmly against the anus, contracting the anus and drawing up the apāna, this is said to be yonibanḍha. Through mūlabanḍha, prāṇa and apāna as well as nāḍa and binḍu are united and gives success in yoga: there is no doubt about this. To one practising in a reversed manner (or on both sides) which destroys all diseases, the gastric fire is increased. Therefore a practitioner should collect a large quantity of provisions, (for) if he takes a small quantity of food, the fire (within) will consume his body in a moment.