1. Now then Yoga is being explained.
2. Yoga is the inhibition of the modifications of the mind.
3. Then the Seer abides in Itself.
4. At other times the Seer appears to assume the form of the modification of the mind.
5. There are five kinds of mental modifications which are either painful or painless.
6. They are Real Cognition, Unreal Cognition, Imagination, Deep Sleep and Memory.
7. The sources of right knowledge are direct perception, inference and scriptural testimony.
8. Wrong knowledge is a false conception of a thing whose real form does not correspond to such a mistaken conception.
9. An image that arises on hearing mere words without any reality as its basis is verbal delusion.
10. Dreamless sleep is the mental modification produced by the condition of inertia as the state of vacuity or negation (of waking and dreaming).
11. Memory is not allowing an object which has been experienced to escape.
12. These mental modifications are released by practice and non-attachment.
13. Exertion to acquire a tranquil state of mind devoid of fluctuations is called practice.
14. Practice becomes firmly grounded when well attended to for a long time, without break and in all earnestness.
15. The consciousness of self-mastery in one who is free from craving for objects seen or heard about is non-attachment.
16. When there is non-thirst for even the gunas (constituents of Nature) due to realization of the Purusha (true Self), that is supreme non-attachment.
17. 'Samprajñata Samadhi' is that which is accompanied by reasoning, reflection, bliss and sense of pure being.
18. By the firmly convinced practice of the complete cessation of the mental modifications, the impressions only remain. This is the other samadhi 'asamprajnata' or non-distinguished.
19. Those who merely leave their physical bodies and attain the state of celestial deities, or those who get merged in Nature, have rebirth.
20. Others (who follow the path of the prescribed effort) adopt the means of reverential faith, energy, repeated recollection, concentration and real knowledge and thus attain 'Asamprajnata-samadhi'.
21. Yogins with intense eagerness achieve concentration and the result thereof quickly.
22. The time necessary for success further depends on whether the practice is mild, medium or intense.
23. Or, by the devoted feeling of the omnipresence of God (Ishvara) samadhi becomes imminent.
24. Isvara is the supreme Purusha, unaffected by any afflictions, actions, fruits of actions or by any inner impressions of desires.
25. In Him is the complete manifestation of the seed of omniscience.
26. Being unconditioned by time He is Teacher even of the Ancients.
27. The sacred word designating Him is Pranava or the mystic sound OM.
28. Yogins repeat it and contemplate upon its meaning.
29. From that comes realization of the individual self and the obstacles are resolved.
30. Disease, languor, doubt, carelessness, laziness, worldly-mindedness, delusion, non-achievement of a stage, instability, these (nine) cause the distraction of the mind and they are the obstacles.
31. Mental pain, despair, nervousness and hard breathing are the symptoms of a distracted condition of mind.
32. The practice of concentration on a single subject is the best way to prevent the obstacles and their accompaniments.
33. By cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous, and disregard toward the wicked, the mind-stuff remains its undisturbed calmness.
34. By exhaling and restraining the breath also the mind is calmed.
35. Or the concentration on subtle sense perceptions can cause steadiness of mind.
36. Or by concentrating on the supreme, ever-blissful Light within.
37. Or by concentrating on a great soul’s mind which is totally freed from attachment to sense objects.
38. Or by taking as the object of meditation the images of dreams or the state of dreamless sleep the mind of the Yogin gets established.
39. Or by meditating on anything one chooses that is elevating.
40. When the mind develops the power of stabilizing on the smallest size as well as on the greatest one, then the mind comes under control.
41. Just as the naturally pure crystal assumes shapes and colors of objects placed near it, so the Yogi’s mind, with its totally weakened modifications, becomes clear and balanced and attains the state devoid of differentiation between knower, knowable and knowledge. This culmination of meditation is samadhi.
42 The samadhi in which name, form and knowledge of them is mixed is called 'savitarka samadhi', or samadhi with deliberation.
43. When the memory is purified, the mind appears to be devoid of its own nature (i.e. of reflective consciousness) and only the object (on which it is contemplating) remains illuminated. This kind of engrossment is called 'Nirvitarka Samapatti'.
44. In the same way, 'savichara' (reflective) and 'nirvichara' (super or non-reflective) samadhis, which are practiced upon subtle objects, are explained.
45. The subtlety of possible objects of concentration ends only at the undefinable.
46. All these samadhis are 'sabija' (with seed), which could bring one back into bondage or mental disturbance.
47. The undisturbed flow of the ultra-meditative (Nirvichara Samadhi) causes Subjective Luminosity.
48. The knowledge that is gained in that state is called 'Rtambhara' (filled with truth).
49. The knowledge based on inference or testimony is different from direct knowledge obtained in the higher states of consciousness.
50. The impression produced by this samadhi wipes out all other impressions.
51. When even this impression is wiped out, every impression is totally wiped out and there is 'nirbija' [seedless] samadhi.
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