One after having known the equality of the aṅgas (or parts of yoga) point to one and the same Brahman, should be absorbed in that equal (or uniform) Brahman; if not, there is not that equality (attained). Then like a dry tree, there is straightness (or uniformity throughout). Making one's vision full of spiritual wisdom, one should look upon the world as full of Brahman. That vision is very noble. It is (generally) aimed at the tip of the nose; but it should be directed towards that seat (of Brahman) wherein the cessation of seer, the seen, and sight will take place, and not towards the tip of the nose. That is called prāṇāyāma (the control of breath), in which there is the control of the modifications (of mind) through the cognition of Brahman in all the states of chiṭṭa, and others. The checking of

[paragraph continues] (the conception of the reality of) the universe, is said to be expiration. The conception of "I am Brahman" is inspiration. The holding on (long) to this conception without agitation is cessation of breath. Such is the practice of the enlightened. The ignorant close their nose. That should be known as praṭyāhāra, through which one sees Āṭmā (even) in the objects of sense, and pleases chiṭṭa through manas. It should be practised often and often. Through seeing Brahman wherever the mind goes, the ḍhāraṇa of the mind is obtained. Ḍhāraṇā is thought of highly by the wise. By ḍhāraṇa is meant that state where one indulges in the good thought, "I am Brahman alone," and is without any support. This ḍhyāna is the giver of supreme bliss. Being first in a state of changelessness, and then thoroughly forgetting (even) that state owing to the cognition of the (true) nature of Brahman—this is called samāḍhi. This kind of bliss should be practised (or enjoyed) by a wise person till his cognition itself united in a moment with the state of praṭyag (Āṭmā). Then this King of Yogins becomes a Siḍḍha, and is without any aid (outside himself). Then he will attain a state, inexpressible and unthinkable.