At first, the sounds are like those proceeding from- the ocean, clouds, kettle-drum, and cataracts: in the middle (stage) those proceeding from marḍala (a musical instrument), bell, and horn.

At the last stage, those proceeding from tinkling bells, flute, vīṇā (a musical instrument), and bees. Thus he hears many such sounds more and more subtle.

When he comes to that stage when the sound of the great kettle-drum is being heard, he should try to distinguish only sounds more and more subtle.

He may change his concentration from the gross sound to the subtle, or from the subtle to the gross, but he should not allow his mind to be diverted from them towards others.

The mind having at first concentrated itself on any one sound fixes firmly to that and is absorbed in it.

It (the mind) becoming insensible to the external impressions, i becomes one with the sound as milk with water, and then becomes rapidly absorbed in chiḍākāś (the akāś where Chiṭ prevails).

Being indifferent towards all objects, the yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which destroys the mind.

Having abandoned all thoughts and being freed from all actions, he should always concentrate his attention on the sound, and (then) his chiṭṭa becomes absorbed in it.

Just as the bee drinking the honey (alone) does not care for the odour, so the chiṭṭa which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of nāḍa and has abandoned its flitting nature.

The serpent chiṭṭa through listening to the nāḍa is entirely absorbed in it, and becoming unconscious of everything concentrates itself on the sound.

The sound serves the purpose of a sharp goad to control the maddened elephant—chiṭṭa which roves in the pleasure-garden of the sensual objects.

It serves the purpose of a snare for binding the deer—chiṭṭa. It also serves the purpose of a shore to the ocean waves of chiṭṭa.

The sound proceeding from Praṇava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishṇu.

The sound exists till there is the ākāśic conception (ākāśasaṅkalpa). Beyond this, is the (aśabḍa) soundless Parabrahman which is Paramāṭmā.

The mind exists so long as there is sound, but with its (sound's) cessation, there is the state called unmanī of manas (viz., the state of being above the mind).

This sound is absorbed in the Akshara (indestructible) and the soundless state is the supreme seat.

The mind which along with Prāṇa (Vāyu) has (its) karmic affinities destroyed by the constant concentration upon nāḍa is absorbed in the unstained One. There is no doubt of it.

Many myriads of nāḍas and many more of binḍus—(all) become absorbed in the Brahma-Praṇava sound.