24. Then the practice of _kumbhaka_ or sufflation of the breath, the air is shut up in a closed vessel and this serves to stop the course of breathing. (Long explanations of these practices are given in the gloss forming subjects of anemography). 25. Afterwards the tongue being carried to the orifice of the palate, and the tip being attached to the guttural bulb or nodule, will prevent the vibration of the breathing. 26. Again the mind getting rid of the flights of fancy, and becoming as vacant as empty air, prevents the course of breathing by its fixed meditation of itself (as in the state of Samádhi or trance). 27. Again as the vital breath ranges within the space of twelve inches about the tip of the nose, this region should be closely watched by the eyesight in order to prevent the egress and ingress of breath. 28. Moreover the practice of stretching the tongue to the distance of twelve inches above the palate, and sticking the tip of it to the cavity called _Brahmarandhra_, serves to make one unconscious of himself, and stop his breathing. (These processes are explained in great length in the gloss for the practice of Yoga cult, resembling the mesmerism of modern spiritualists, for causing the comatosity of the practitioner). 29. The eyesight being lifted upwards and fixed in the cavity between the eyebrows, exhibits the light of the intellect, and stops the vibrations of breath. (This is called the _Khechari mudra_ and practised by all intelligent men). 30. No soon does the spiritual light dawn over the soul, and the mind is steadfastly fixed to it, without any intermixture of dualism (_i.e._ worldly thoughts), there is an utter stop of breathing. 31. The livelong practice of seeing a simple vacuity within one’s self, and freeing the mind from all its thoughts and desired objects, serves to stop the fluctuation of breath. (This is supported by the Patanjali yoga sástra). 32. Ráma rejoined:—Sir, what is this thing which they call the human heart, which receives the reflexions of all things as a large reflector or mirror? 33. Vasishtha replied:—Hear my good Ráma; the hearts of all animals in this world, are of two kinds, namely: the superior and inferior, and learn their difference. 34. That which has a certain dimension, and is placed as a piece of flesh inside the breast, is called an inferior heart, and forms a part of the body. 35. The other is of the nature of consciousness, and is called the superior mind; because it is both in the inside and outside of the body, and yet it is situated in no part of it. 36. That is the superior part, wherein all this world is situated, which is the great reflector of all things, and receptacle of all goods (so says the Sruti: “the earth and sky and all things reside in it”). 37. The consciousness of all living creatures, is also called their heart; though it is no part of the animal body, nor is a dull inert substance as a pebble or stone.