41. The head is the ocean of Ananda (joy). In it is situated the Prana Linga, i.e., the seat of liberation (Mukti). This cannot be learnt from books. It is inherent in the brain. The book consists of parts, but Jnana is the indivisible one. A book consists of chapters, but Jnana is single chaptered. For those who have not realized, a book is necessary; but to a man of realization, there is only one undivided being. When a man takes birth, he is not born with a book in his hand but he is born with a brain. While coming (to this world) and going away (from this world), a man has no book in his hand. Only in the middle period he takes a book.

42. When a man is born, he is perfect; when he goes away then also, he is perfect. In the middle, he is subject to Maya. That which pervades in all directions is ONE, indivisible; that which is limited, is divisible.

43. At the place where there is running water, there can be no mud; the place is quite clean. Ignorance (Ajnana) is mud; the current of water is Bhakti and Jnana.

44. It is not Bhakti to give a man some money or to give him a meal as charity. Bhakti is universal love. Seeing God, in all beings, without the least idea of duality, is Bhakti.

45. Without the control of breath (Pranayama), a man cannot be a yogi (a perfect man); nor is he a Sanyasi (saint). Without a rudder, it is impossible to steer a boat or ship.

46. To a good man, every man is good; everything is good. A man can be good by his own exertion.

47. We drink the juice of the sugar cane and throw away the refuse. Similarly, this body is a house for the Atman. When it is spoiled, we build a new one.

48. It is the nest that perishes; not the bird. The nest is built of earth. The blood vessels and nerves are earth; in the blood vessels are the blood and semen; this body made of flesh is subject to death; if it is not washed for a single day, it stinks; we cannot trust the human body.

49. Mind is the creator of ideas. When the gross ideas are suppressed and the man lives in the subtle, this state is called "Nirvikalpa Samadhi" or Samadhi without ideas. Just as we teach a bird how to talk, keeping it in a cage with its feet bound, we must keep our mind in our Budhi. A man must learn for himself.

50. Holding the nose with the hand, with eyes turned upwards and holding the breath in tight as if winding a clock spring with a key are similar to circus feats or a cinema show --these are not what is called "Samadhi".

51. The sense of equality is the greatest thing in this world. People go mad after shadows; very few are mad after the invisible (the subtle). True madness is very rare, it being found only in one among a lakh or two. Other people run mad after sixteen things in a ghatika (twenty-four minutes). "I want this", "I want that", "This is different", "That is different", such is there mad talk. Entertaining various motives is madness. Fickleness of mind is madness. Greatness is madness. Practicing and seeing the reality is the opposite kind of madness. Liberation from birth and death is Divine madness. Those who have not realized the truth are mad after the gross. Everyone has one sort of madness or another. Thousands of people possess houses, diamond-jewels, gold and property. They did not bring these with them at birth nor will they take these with them at death.

52. It is not the body that exists nor disappears. He is the ONE who is the supreme doer. It is the breath that man brings here at birth and it is the breath that man takes with him when he leaves this world. Property and fame are here only. There, everything is one. Duality exists here only. On the other side, there is no duality. A perfect man (Avadhoota) is the greatest of men. Yogis and Sanyasis want some Siddhi, i.e., power acquired through yoga or tapas. An Avadhoota does not want anything.

53. When SAT unites with CHIT, Ananda (bliss) is the result. This Ananda is Paramananda, Sri Satchidananda. Paramananda is experienced in the head. In the head is in the Brahma-nadi. Brahmananda is Paramananda. Jeeva enjoys this bliss when he is one with Paramatman. This bliss is also called Shivananda. Para-mananda is experienced in the head. This state is eternal joy. This state is Jeevan-Mukti.

54. He is a Jnani who has given up worldly pleasures and by practicing yoga, seen God. Ananda (bliss) is not in what you hear. Bliss is a matter of experience. Such a man is called a Mahatma. Those who have seen earthen and stone images do not become Mahatmas. He is a Mahatma who knows himself.

55. An Avadhoota has conquered death and birth. He has no consciousness of the body, an Avadhoota has gone beyond all Gunas (qualities). He is the knower of the "Omniscient Light". He has no consciousness of the "I". Such is a Raja Yogi, not a Hatha Yogi. When he comes to a village, he feels glad, whomsoever he may see. He has no consciousness of duality though he moves here and there. He has no hunger. He eats plentifully if he gets plenty of eatables. If he does not get, he will not ask anybody. Those who give to him poison and those who give to him milk are the same to him. Those who beat him and those who love him are the same to him. To an Avadhoota, the universe is the father, the mother, and the relation. He becomes the universe and the universe becomes he. The universe is merged in him.

56. In Pranayama, Pooraka is drawing up the breath. Kumbhaka is retaining the breath. Rechaka is exhaling the breath. These three kinds of breath are from within. Nothing is taken from outside. While thus the practice is going on, the Prana will move only in one nerve. We then feel the internal joy. who can describe this Brahmananda? The outside world will then be forgotten. We will then be in the world beyond.

57. "This world" means Jeevatma; the "next world" means the union of Jeevatman and Paramatman.

58. Just as small rivers enter the sea, our attention must be fixed on the internal breath.

59. What is visible is transient; it is perishable. When the mind is merged in "Bindu" and "Nada", Nirvikalpa Samadhi is attained. Our attention is then entirely towards Ananda (eternal joy). Fixing the attention between the eyebrows, the Prana should enter the holy Brahma-Randhra. Here the light of lights becomes visible to the divine eye. This is Mukti. This is eternally supreme joy. This is the place where the Manas ought to dwell; this is the eternal being whence the Vedas have sprung. This is seeing Paramatman in all; this is the real place of Jeevatman.

60. The real place of Jeeva is formless, indivisible. God pervades all things movable and immovable. He is the ONE without a second. God is the origin of Vedas. He is the Lord of the body. He is the Lord of Jeevan-Mukti. Man to be man, must meditate (ruminate) upon God.