they call _Farnishin_, “the splendid seat,” but by the Hindi Jogies it is named the _Padma ásan_,[302] or “Lotus seat.” If he then repeat the _Zekr-i-Mukzhub_, he either lays hold of the great toes with his hands, or if he prefer, removes his feet off the thighs, seating himself in the ordinary position, which is quite sufficient――then, with closed eyes, the hands placed on the thighs, the armpits open, the back erect, the head thrown forward, and fetching up from the navel with all his force the word _Nist_, he raises his head up: next, in reciting the word _Hésti_, he inclines the head towards the right breast; on reciting the word _Magar_, he holds the head erect; after which he utters _Yezdan_, bowing the head to the left breast, the seat of the heart. The devotee makes no pause between the words thus recited; nay, if possible, he utters several formularies in one breath, gradually increasing their number. The words of the formulary (_Nist hesti magar yezdan_, “there is no existence save God”) are thus set forth: “Nothing exists but God;” or, “There is no God, but God;” or, “There is no adoration except for what is adorable;” or this, “He to whom worship is due is pure and necessarily existent;” or, “He who is without equal, form, color, or model.” It is permitted to use this formulary publicly, but the inward meditation is most generally adopted by priests and holy persons; as the senses become disturbed by exclamations and clamors, and the object of retirement is to keep them collected. In the inward meditation, the worshipper regards three objects as present: “God, the heart, and the spirit of his Teacher;” whilst he revolves in his heart the purport of this formulary: “There is nothing in existence but God.” But if he proceeds to the suppression of breath, which is called the “knowledge of _Dam_ and _Súmrad_,” or the science of breath and imagination, he closes not the eyes, but directs them to the tip of the nose, as we have before explained under the first mode of sitting: this institute has also been recorded in the _Surud-i-Mastan_, but the present does not include all the minute details.[303]