"After that, Unmanī 6 is the end of the Ajapā (manṭra). Having thus reflected upon manas by means of this (Hamsa), one hears Nāḍa after the uttering of this japa (manṭra) a crore of times. It (Nāḍa) is (begun to be heard as) of ten kinds. The first is chini (like the sound of that word); the second is chini-chini; the third is the sound of bell; the fourth is that of conch; the fifth is that of ṭanṭri (lute); the sixth is that sound of ṭāla (cymbals); the seventh is that of flute; the eighth is that of bheri (drum); the ninth is that of mṛḍaṅga (double drum); and the tenth is that of clouds (viz., thunder). He may experience the tenth without the first nine sounds (through the initiation of

a guru). In the first stage, his body becomes chini-chini; in the second, there is the (bhañjana) breaking (or affecting) in the body; in the third, there is the (bheḍana) piercing; in the fourth, the head shakes; in the fifth, the palate produces saliva; in the sixth, nectar is attained; in the seventh, the knowledge of the hidden (things in the world) arises; in the eighth, Parāvāk is heard; in the ninth, the body becomes invisible and the pure divine eye is developed; in the tenth, he attains Parabrahman in the presence of (or with) Āṭmā which is Brahman. After that, when manas is destroyed, when it which is the source of saṅkalpa and vikalpa disappears, owing to the destruction of these two, and when virtues and sins are burnt away, then he shines as Saḍāśiva of the nature of Śakṭi pervading everywhere, being effulgence in its very essence, the immaculate, the eternal, the stainless and the most quiescent Om. Thus is the teaching of the Veḍas; and thus is the Upanishaḍ."

Footnotes

212:1 This word "Hamsa" is very mysterious and has manifold meanings according to different standpoints. It is composed of Ham (or Aham) and Sa (ha), which mean "I" (am) "that". In its highest sense, it is Kālahamsa (or Parabrahman). It is also Brahmā when he has Hamsa (or swan) as the vehicle or Hamsa-vāhana. When Hamsa which is the manifestation of Prāṇa is applied to the human breath, we are said to exhale with Ha and to inhale with Sa. It is also called Ajapā-Gāyaṭrī.

212:2 The different chakras of those that are above the anus, in the genitals, navel, heart, and throat, between the eyebrows and in the head.

213:1 This is omitted in the Calcutta edition and seemingly makes no sense here.

213:2 This is how a commentator explains.

213:3 This refers to the different petals in the heart. Vide the same in Nāraḍa-Parivrājaka and Ḍhyānabinḍu Upanishaḍs.

213:4 Kīlaka means wedge. In the Ajapā manṭra 'Hamsa-so’ham', So’ham is the wedge to which the whole manṭra is fastened.

214:1 One commentator gives the table for 21,600 thus: 60 breaths make one Prāṇa; 6 Prāṇas, one nādi; and 60 nādis, one day and night.