66. Since at the same time the intense white form of moon is rapidly heated. The agitated Kundalini moves upwards and the shower of nectar flows more copiously.
67. As a result of swallowing this, the Chitta of the Yogin is kept away from all sensual pleasures. The Yogin is exclusively absorbed in the Atma partaking of the sacrificial offering called nectar. He takes his stand in his own Self.
68. He enjoys this highest state. He becomes devoted to the Atman and attains peace.
The Dissolution Of Prana And Others
69. The Kundalini then goes to the seat of the Sahasrara. It gives up the eight forms of the Prakriti: earth, water, fire, air, ether, mind, intellect and egoism.
70. After clasping the eye, the mind, the Prana and the others in her embrace, the Kundalini goes to Siva and clasping Siva as well, dissolves herself in the Sahasrara.
71. Thus Rajas-Sukla or the seminal fluid which rises up, goes to Siva along with Marut or the Vayu. Prana and Apana which are always produced become equal.
72. Prana flows in all things, big and small, describable or indescribable, as fire in gold. The breath also dissolves itself.
73. Born together of the same quality, the Prana and the Apana also dissolve themselves in the presence of Siva in the Sahasrara. Having reached an equipoised condition, they no longer go up or down.
74. Then the Yogi thrives with the Prana spread outward in the form of attenuated elements or in the mere remembrance of it, the mind having been reduced to the form of faint impressions and the speech having remained only in the form of recollection.
75. All the vital airs then spread themselves outright in his body even as gold in a crucible placed on fire.
Experiencing Everything As Consciousness During Samadhi
76. The body of the Yogi attains very subtle state of the pure Brahman. By causing the body made of the elements to be absorbed in a subtle state in the form of the Paramatman or the supreme Deity, the body of the Yogi gives up its impure corporal state.
77. That alone is the Truth underlying all things, which is released from the state of non-sentience and is devoid of impurities.
78. That alone which is of the nature of the Absolute Consciousness, which is of the character of the attribute “I” of all beings, the Brahman, the subtlest form of That alone is the Truth underlying all things.
79. The release from the notion that the Brahman is qualified, the delusion about the existence or non-existence of anything apart from the Brahman (which should be annihilated) and experience such as these that remain, there the Yogi should know as the Brahman. Simultaneously with the drawing of such knowledge of the form of the Atman, the liberation is attained by him.
80. When such is not the case, only all kinds of absurd and impossible notions arise. The rope-serpent and such other absurd notions, brought about by delusion take their rise. Absurd notions like the notion which men and women have, of silver, in the shell of the pearl-oyster, arise.
81. The Yogi should realise the oneness of the Visvatman and others up to the Turiya. He should realise the oneness of the microcosm with the Virat Atman and others, upto the Turiya, of the macrocosm, also of the Linga with the Sutratman, of the Self with the unmanifested state, of the Atman manifested in one’s Self with the Atman of Consciousness.
The Samadhi Yoga
82. The Kundalini Sakti is like a thread in the Lotus. It is resplendent. It is biting with its mouth, the upper end of its body, at the root of the Lotus, the Mulakanda or the Muladhara.
83. It is in contact with the hole of Brahmanadi of Sushumna, taking hold of its tail with its mouth.
84. Seated in Padmasana, if a person who has accustomed himself to the contraction of his anus (Mula Bandha), makes the Vayu go upwards with the mind intent on Kumbhaka, the Agni comes to the Svadhishthana flaming, owing to the blowing of Vayu.
85. From the blowing of Vayu and Agni, Kundalini pierces open the Brahmagranthi. It then pierces open the Vishnugranthi.
86. Then the Kundalini pierces the Rudragranthi. After that, it pierces all the six lotuses or the plexus. Then the Kundalini Sakti is happy with Siva in Sahasradala Kamala, the thousand-petalled lotus. This should be known as the highest Avastha or the state. This alone is the giver of final beatitude. Thus ends the first chapter.
The Khechari Vidya
1. Now, then, a description of the science called Khechari.
2. He who has duly mastered this science, is freed from old age and death, in this world.
3. Knowing this science, O Sage, one who is subject to the pains of death, disease and old age, should make his mind firm and practise Khechari.
4. He who has gained a knowledge of the Khechari from books, from the exposition of the meaning of the same, and who has by recourse to its practice, gained a mastery of this science, becomes the destroyer of old age, death and disease, in this world.
5. Such a master, one should approach for shelter. From all points of view, one should look upon him as his Guru.
6. The science of Khechari is not easily accessible. Its practice is not easily attainable. Its practice and Melana are not accomplished simultaneously. Literally, Melana is joining.
7. The key to this science of Khechari is kept a profound secret. The secret is revealed by adepts only at initiation.
8. They do not get Melana, who are bent only upon practice. O Brahman, only some get the practice after several births. But, even after hundred births, Melana is not obtained.
9. As a result of having undergone the practice for several births, some Yogis get the Melana in some future birth.
10. The Yogi attains the Siddhi mentioned in several books, when he gets this Melana from the mouth of the Guru.
11. The state of Siva freed from all rebirth, is achieved when the practitioner gets this Melana from the grasp of the significance presented in the books.
12. This science is, therefore, very difficult to master. Until he gets this science, the ascetic should wander over earth.
13. The ascetic has physical powers or Siddhis in his hand, the moment he obtains this science.
14. One should therefore regard as Achyuta or Vishnu, any person who imparts this Melana. He too should be regarded as Achyuta, who gives this science. He who teaches the practice, should be regarded as Siva.
