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.
66. That which contains and produces all things, which is all (or permeated in all things, as every thing is (evolved from) itself; and what is changed to all at all times, is that mind which I adore for ever.)
67. What is the light of lights, what is holiness and the holy of holies, and what is unchangeable in its nature, is the intellect which I adore.