51. On the extinction of _apána_, and the rise of the _prána_ breath, one relying on the Kumbhaka air which is deposited within himself, is exempted from his pain and sorrow. 52. By depending on the _rechaka_ breath, and practicing the suppression of Kumbhaka breath, at the great distance of sixteen inches from the _apána_; a man has no more to be sorry for any thing. 53. By making the _apána_ a receptacle of _rechaka_, and filling the _prána_ in the inside, and finding himself filled with the _puraka_ all within his body, a man has no more to be born on earth. 54. When a man finds the perfect tranquillity of his soul, by subsidence of both the _prána_ and _apána_ within himself; he has no longer to sorrow for any thing whatever. 55. When a man reflects his _prána_ breath to be devoured by the _apána_ air both within as well as without himself, and loses his thoughts of time and space, he has no more any cause for sorrow. 56. He who sees his _prána_ breath devouring the _apána_ air, both within and without himself, together with his sense of space and time, has no more his mind to be reborn on earth. 57. When the _prána_ is swallowed up by the _apána_, or the _apána_ by the _prána_, both in the in-side and out-side of the adept; together with his thoughts of time and place; 58. At this moment the Yogi finds his _prána_ to set down, and his _apána_ to rise no more, and the interval between the two, is common to all animals though it is known to Yogis alone. 59. The Kumbhaka taking place of itself on the out-side, is known as the divine state, but when it happens to occur in the in-side, and without any efforts on the part of the adept, it is said to be the state of the most supreme. (Because God does not breathe). 60. This is the nature of the divine soul, and this is the state of the supreme intellect, this is the representation of the eternal spirit, and one attaining to this state, is never subject to sorrow. 61. Like fragrance in the flower, there is an essence indwelling within the vital breath also, and this is neither the _prána_ nor _apána_, but the intellectual soul which I adore. (As the true God). 62. As taste indwells in the water, so is there an essence immanent in the _apána_; and this is neither the _apána_ nor the not _apána_, but the intelligent soul which I adore. 63. There is at the end of the extinction of _prána_, and beyond the limit of the exhaustion of _apána_, and situated in the interval between the extremities of both of these, which I ever adore. 64. That which forms the breathing of breath, and is the life of life, what is the support and bearer of the body, is the intellectual spirit which I ever adore. 65. That which causes the thinking (_power_) of the mind, and the cogitation of the understanding; as also the egotism of egoism, is the intellectual soul, which I have learnt to adore.