Who can speak of that from which all words turn away? If the universe is to be spoken of, even that is devoid of words. [*+] (108)

The above may also be termed mauna and is known as sahaja, among the enlightened. The mauna relating to speech [**] has been ordained by the teachers of Brahman for the ignorant. (109)

That in which no individual existence is possible at the beginning or end or in the middle, that by which this universe is at all times pervaded,--that is known as the solitary place (desa). (110)

The secondless (Brahman) that is infinite bliss is known as kala, because by it are manifested, in the twinkling of an eye, all creatures from the creator downwards. (111)

That [condition] in which Brahman is incessantly contemplated with unmixed bliss is known as asana, and not others [**] which destroy bliss. (112)

The siddha-asana [*+] is the Immutable which is the beginning of all beings and the reality behind the universe, that in which the perfected ever repose. (113)

That which is the root of all existence and which has the control of the mind for its root is the mula-bandha [*+] which should be adopted at all times, being fit for the greatest of yogis. (114)

Absorption in the all-pervading Brahman is known as the equipoise of the limbs. Without such (absorption) there is no equipoise. Mere stiffness of body is like that of a withered tree. (115)

Converting one's vision into one of knowledge, one should realise the whole world to be Brahman itself. This is the most advantageous vision (drishti) and not that which is directed to the tip of the nose. (116)

Or, the vision should be solely directed to that wherein ceases the distinction of seer, sight and object. It need not be directed to the tip of the nose. (117)

Pranayama is the control of all life-forces by realising naught but Brahman in all things such as the mind, etc. (118)

The negation of the universe is the outgoing breath. The thought "I am Brahman itself" is called the incoming breath. (119)

The permanence of that; thought thereafter is the restrained breath. This is the pranayama for the wise, while the pressing of the nose is only for the unknowing, (120)

The merging of consciousness in Brahman by realising the self in all objects is known as pratyahara and should be practiced by all seekers after liberation. (121)

Dharana, in its highest sense, is the holding of consciousness by realising Brahman wheresoever the consciousness reaches. (122)

The condition wherein there is only the uncontradictable thought "I am Brahman itself" and there is no external hold, is denoted by the term dhyana and is productive of the highest bliss. (123)

Samadhi, whose other name is knowledge, is the forgetfulness of all mental activity by first making thought changeless and then identifying the consciousness with Brahman. (124