should contemplate upon his Āṭmā as Śiva and then as being bathed by nectar. In the central part of each spoke, the yogin should commence to concentrate Bala (will or strength). He should try to go up by the union of Prāṇa and Apāna. This most important yoga brightens up in the body the path of siḍḍhis. As a dam across the water serves as an obstacle to the floods, so it should ever be known by the yogins that the chhāyā of the body is (to jīva). This banḍha is said of all nādis. Through the grace of this banḍha, the Ḍevaṭā (goddess) becomes visible. This banḍha of four feet serves as a check to the three paths. This brightens up the path through which the siḍḍhas obtained (their siḍḍhis). If with Prāṇa is made to rise up soon Uḍāna, this banḍha checking all nādis goes up. This is called Samputayoga or Mūlabanḍha. Through the practising of this yoga, the three banḍhas are mastered. By practising day and night intermittingly or at any convenient time, the vāyu will come under his control. With the control of vāyu, agni (the gastric fire) in the body will increase daily. With the increase of agni, food, etc., will be easily digested. Should food be properly digested, there is increase of rasa (essence of food). With the daily increase of rasa, there is the increase of ḍhāṭus (spiritual substances). With the increase of ḍhāṭus, there is the increase of wisdom in the body. Thus all the sins collected together during many crores of births are burnt up.

"In the centre of the anus and the genitals, there is the triangular Mūlāḍhāra. It illumines the seat of Śiva of the form of binḍu. There is located the Parāśakṭi named kuṇdalinī. From that seat, vāyu arises. From that seat, agni becomes increased. From that seat, binḍu originates and nāḍa becomes increased. From that seat, Hamsa is born. From that seat, manas is born. The six chakras beginning with Mūlāḍhāra are said to be the seat of Śakṭi (Goddess). From the neck to the top of the head is said to the seat of Śambhu (Śiva). To the nādis, the body is the support (or vehicle); to Prāṇa, the nādis are the support; to jīva, Prāṇa is the dwelling place; to Hamsa, jīva is the support; to Śakṭi, Hamsa is the seat and the locomotive and fixed universe.