"Now we shall explain the true nature of Hamsa and Paramahamsa for the benefit of a brahmachārin (a seeker after Brahman or celibate), who has his desires under control, is devoted to his guru and always contemplates (as) Hamsa, and realises thus: It (Hamsa) is permeating all bodies like fire (or heat) in all kinds of wood or oil in all kinds of gingelly seeds. Having known (It) thus, one does not meet with death.
"Having contracted the anus (with the heels pressed against it), having raised the vāyu (breath) from (Mūla) Ādhāra
(chakra), having made circuit thrice round Svāḍhishthāna, having gone to Maṇipūraka, having crossed Anāhata, having controlled Prāṇa in Viśuḍḍhi and then having reached Ājñā, one contemplates in Brahmaranḍhra (in the head), and having meditated there always 'I am of three māṭrās,' cognises (his Self) and becomes formless. The Śisna (penis) has two sides (left and right from head to foot). This is that Paramahamsa (Supreme Hamsa or Higher Self) having the resplendence of crores of suns and by whom all this world is pervaded.
"It (this Hamsa which has buḍḍhi as vehicle) has eightfold vṛṭṭi. (When it is) in the eastern , there is the inclination (in a person) to virtuous actions; in the south-eastern petal, there arise sleep, laziness, etc.; in the southern, there is the inclination to cruelty; in the south-western, there is the inclination to sins; in the western, there is the inclination to sensual sport; in the north-western, there arise the desire of walking, and others; in the northern, there arises the desire of lust; in the north-eastern, there arises the desire of amassing money; in the middle (or the interspaces between the petals), there is the indifference to material pleasures. In the filament (of the lotus), there arises the waking state; in the pericarp, there arises the svapna (dreaming state); in the bīja (seed of pericarp), there arises the sushupṭi (dreamless sleeping state); when leaving the lotus, there is the ṭurya (fourth state). When Hamsa is absorbed in Nāḍa (spiritual sound), the state beyond the fourth is reached. Nāḍa (which is at the end of sound and beyond speech and mind) is like a pure crystal extending from (Mūla) Ādhāra to Brahmaranḍhra. It is that which is spoken of as Brahma and Paramāṭmā.
"(Here the performance of Ajapā Gāyaṭrī is given).
"Now Hamsa is the ṛshi; the metre is Avyakṭā Gāyaṭrī; Paramahamsa is the ḍevaṭā (or presiding deity) 'Ham' is the bīja; 'Sa' is the śakṭī; So’ham is the kīlaka. Thus there are
six. There are 21, 600 Hamsas (or breaths) in a day and night. (Salutation to) Surya, Soma, Nirañjana (the stainless) and Nirābhāsa (the universeless). Ajapā manṭra. (May) the bodiless and subtle one guide (or illuminate my understanding). Vaushat to Agni-Soma. Then Aṅganyāsas and Karanyāsas occur (or should be performed after the manṭras as they are performed before the manṭras) in the heart and other (seats). Having done so, one should contemplate upon Hamsa as the Āṭmā in his heart. Agni and Soma are its wings (right and left sides); Omkāra is its head; Ukāra and binḍu are the three face respectively; Ruḍra and Ruḍrāṇī (or Ruḍra's wife) are the feet kanthaṭa (or the realisation of the oneness of jīvāṭmā or Hamsa, the lower self with Paramāṭmā or Paramahamsa, the Higher Self) is done in two ways, (samprajñāṭa and asamprajñāṭa).
"After that, Unmanī the end of the Ajapā (manṭra). Having thus reflected upon manas by means of this (Hamsa), one hears Nāḍa after the uttering of this japa (manṭra) a crore of times. It (Nāḍa) is (begun to be heard as) of ten kinds. The first is chini (like the sound of that word); the second is chini-chini; the third is the sound of bell; the fourth is that of conch; the fifth is that of ṭanṭri (lute); the sixth is that sound of ṭāla (cymbals); the seventh is that of flute; the eighth is that of bheri (drum); the ninth is that of mṛḍaṅga (double drum); and the tenth is that of clouds (viz., thunder). He may experience the tenth without the first nine sounds (through the initiation of
a guru). In the first stage, his body becomes chini-chini; in the second, there is the (bhañjana) breaking (or affecting) in the body; in the third, there is the (bheḍana) piercing; in the fourth, the head shakes; in the fifth, the palate produces saliva; in the sixth, nectar is attained; in the seventh, the knowledge of the hidden (things in the world) arises; in the eighth, Parāvāk is heard; in the ninth, the body becomes invisible and the pure divine eye is developed; in the tenth, he attains Parabrahman in the presence of (or with) Āṭmā which is Brahman. After that, when manas is destroyed, when it which is the source of saṅkalpa and vikalpa disappears, owing to the destruction of these two, and when virtues and sins are burnt away, then he shines as Saḍāśiva of the nature of Śakṭi pervading everywhere, being effulgence in its very essence, the immaculate, the eternal, the stainless and the most quiescent Om.