Now the self-discipline of yoga (is explained).

Yoga is restraining activities of the consciousness (Chitta).

When that happens, one resides in the observer state.

At other times, it assumes the form of involved activity.

Activities are of five types, subdivided into those that are difficult and not so difficult.

They are: pramāna, viparyaya, vikalpa, nidra, and smritayaha.

Pramāna is that which could be inferred by direct evidence (pratyaksa), or that which could be deduced through logic i.e inferred (anumana), or that knowledge handed down through authentic literature (agama).

Viparyaya, i.e. misunderstanding or overthinking, is the incorrect knowledge inferred by seeing the form, which is not.

Vikalpa is inferred knowledge through words in the absence of actual object.

Absence of interest and lethargy is sleep (nidra).

Experienced topics not slipping away is smriti (dwelling in memories).

With practice and dispassion one can restrain them (activities).

Practice (abhyāsa) is the steady exertion there (towards restraining of Chitta).

Practice becomes firmly grounded when it has been cultivated uninterruptedly, with devotion and humility, over a long period of time.

Dispassion (vairāgya) is withdrawing from the craving of topics that are experienced, grasped through sensual percept of the scene, and heard of.

From it stems knowledge of the supreme personality and indifference to the qualities (satva, rajas, tamas).

Equilibrium states with form accompanied by knowledge are progressively: deliberation on logic (vitarka), deliberation on topic (vichāra), and happy awareness of 'I am' (ānanda asmita).

Other state (different from the previous stated) occurs by practice of cessation of thought, after the previous imprints are exhausted (samskārashēsho).

This becomes the cause for experiencing body less form (videha) and disintegration of prakruti (prakruti-laya).

Equilibrium state (samadhi) with knowledge and others is obtained by keen interest with reverence, bravery, and introspection.

It (the goal) is drawn nearer with speed by applying intensely.

As such they are distinguished as mild, medium, and superior.

Indeed, it is attainable by devotion to Īśvara.

Being untouched by obstacles, fruits of activities, and desires is the specialty of the being called īśvaraḥ.

In HIM the seed of omniscience (sarvajña) is ever infinite.

HE is the teacher to ancients as well, as he is not seperated by the divisions of time.

HE is conveyed by the pranavah (syllable 'Ōm').

By its repeated utterance (japa) one understands and feels it.

The realization of conscious being, and also the absence of hindrances, comes from that (understanding of the Īswara).

Disturbances of consciousness from interruptions manifest as: disease, apathy, doubt, negligence, idleness, lack of control, erroneous perception, carelessness, desire to take up key role, and the state of not being in existence.

Sorrow, weakness of mind, trembling, fast breathing, and distraction accompany (the disturbances of consciousness).

To eliminate these (disturbances) practice on one principle.

Cultivate the attitude of friendship towards those who are happy, kindness towards those who are in misery, joy towards those who are benevolent, and indifference towards those who are evil. From it, the Chitta becomes serene.

Also, by exhalation and retention of breath.

Such a resulting state of mind is not bound by worldly topic and activities.

Also, (such a state) is without misery and luminous.

Also, such Chitta becomes free from passion and (craving for) topics.

(Such Chitta) supports the awareness of dream and sleep state as well.

Such is the opinion on meditation as well (apart from the results of prānāyāma described so far).

From it comes the control (vashikar) over the smallest of small particles, and the highest of higher principles.

From progressively weakened activities of mind, a state of consciousness is born, like a bead seamlessly colored, the grasper, the grasped object, and power of grasping - all these situated there in an equilibrium state.

In this stage, meaning of the word, it's knowledge, and it's imagination mixed with each other results in "savitarka-samadi", equilibrium state with right-logic.

When the previous impressions are purified, the objects knowledge alone is perceived without the support of physical form - it is nirvitarka, equilibrium state without the need for logical debate.

Similarly, the subtle nature of 'savichara', equilibrium state with right enquiry on a topic, and 'nirvichara' equilibrium state without the need to enquire on a topic, must be understood.

It finally culminates in the understanding of subtle principles of the topic, that is without a distinguishing mark.

All the above equilibrium states are with seed (sabeeja-samadi).

By 'nirvichāra' samādhi on the topic of ādhyātma (matters related to soul and super-soul) profound knowledge is received with grace.

Such a state is filled with honest action (rutam), and there is wisdom (prājna).

(In such a state), wisdom obtained is different from scriptures, inference and others, and gives special understanding of underlying principles on a topic.

The imprint born from it (wisdom so obtained from nirvichāra samādhi) unbinds the other imprints.

When those imprints (from nirvichara samādhi on adhyātma) are also restrained, everything is restrained, and results in an equilibrium state without the need for a seed.

The path of Yōga with action (kriya yōga) consists of internalizing the gained knowledge with practice (tapa), self-study (svādhya), and devotion to īswara.

This is to bring the attitude conducive to Samādhi and for weakening the causes of obstacles.

The five obstacles in the path are: ignorance (avidya), ego (asmita), passion (raga), hatred (dveṣa), and hankering to live (abhiniveśa).

Ignorance (avidya) is the breeding ground for other obstacles that are dormant, weak, intermittent, or fully active.

Ignorance (avidya) understands that which is not permanent as permanent, that which is unclean as clean, that which is misery as pleasure, that which is not self as self.

Ego (asmita) unites the act of observing, the perceived seen, and the person observing - as if one single self.

Passion stems from the experience of pleasure.

Hatred stems from the experience of misery.

Deep rooted craving for life is self-born taste that flows even in the knowledgeable.

These (five obstacles) must be destroyed in its subtle form by cessation of their production.

The meditation destroys such tendencies (causes of obstacles).

The obstacles are rooted in actions performed with expectation, consciously or unconsciously in various births, and must be experienced with pain.

When root cause (obstacles and its imprints) remains, it results in birth, span of life, and life experience.

They (such actions performed) yield fruits - virtuous action resulting in delight, non-virtuous actions resulting in extreme torture, because of cause and effect.

The resulting heat and the imprints on mind, the experienced frustration caused by resisting actions born out of qualities, all are misery only for one who has discrimination.

Avoid the misery yet to come.

The union of observer with the observed is the cause and must be destroyed.

The observed sensual percept of the scene is for the purpose of fulfillment, experience and is driven by senses. It (the observed picture) is made of light, action, state, character, and (five) elements.

The variation in proportions of qualities results in (experiences) that are special, not so special, forms with gender and those without gender.

The observer, (the Ishwara), is simply observing, and is pure. Even then, the one who sees later, (the being) undergoes the mental modifications.

Therefore only, the atman, i.e. Ishwara, is understood to be the observer (, and not the Jeeva).

Once the purpose of Kaivalya, i.e. liberation is fulfilled, the ignorance is lost, although it continues to operate in other ordinary common people.

The understanding of the essence of one's own self, and that of the master, and the understanding of both their powers, is obtained by Samyōga, i.e. in-unison.

Its cause (for not being in-unison) is ignorance (avidya).

Absence of ignorance results in destruction of obstacles to being in-unison, from it, seer obtains ultimate happiness (kaivalyam).

Uninterrupted discriminative knowledge and abandonment of pursuit of fame are the solutions.

It's (discriminative knowledge) seven-fold dwelling spheres provide insight.

By following the limbs of Yoga, the impurities arising out of wrong knowledge diminish; light of knowledge shines forth.

Self-restraint (yama), fixed rules (niyama), posture (āsana), regulation of breath (prānāyāma), withdrawal of senses (pratyahara), wearing the topic (dharana), repeatedly dwelling on the topic (dhyana), equivalence state (samadhi) are the eight limbs.

Nonviolence (ahimsa), being benevolent (satya), non-stealing (asteya), continence (brahmacharya), and not possessing (aparigrahaha) are the Vows of self-restraint (yama).

The great vows (yama) apply everywhere, unconditionally and are not bound by class, space, time, and circumstances.

Cleanliness, contentment, austerity, self-study, and surrender to Īswara are the rules (Niyama).

When troubled by illogical thoughts or over thinking, counter it by opposing thoughts.

Overthinking (illogical thinking), violence and other defects, whether done directly, performed through others, or performed through influence; under the influence of greed, anger, or delusion; whether mild, moderate, or intense; results in endless pain and ignorance. Hence counter it by opposing thoughts.

When non-violence is firmly established, in its presence hatred is given up.

When one is established in truth and benevolence, the actions yield lasting results.

When non-stealing is firmly established all precious gems come near.

When continence (brahmacharya) is firmly established, one gains vigor.

When non-possession is practiced with steadfastness, the story regarding cause of birth is revealed.

By the practice of cleanliness of one's own body parts, one develops aversion to contact or intercourse with others.

Through purification, when saatwik quality and cheerful mind set is established, one gains single pointed focus, victory over senses, and the ability to directly perceive the self.

From contentment, one gets superior happiness.

The practice results in a reduction of impurities and mastery over body and senses.

By self-study communion with one's own preferred deity is established.

Surrender to Īshwara, the Lord, gives mastery of samādhi.

That which gives steady comfort is the posture (āsana).

Also, it should be possible to relax the effort while maintaining the infinite absorption (in a posture).

Consequently (by mastery over posture) one is not affected by conflicts.

Along with (steady āsana) accomplish breaking the pace of inhalation and exhalation - this is prānāyāma, the regulation of breath.

The acts of suspending air outside or inside must be regulated based on place, time, and counts, making it prolonged and subtle.

That which is beyond the subject of outside, and inside (suspension of prāna) is the fourth.

From it is removed the veil covering the brightness.

Also, provides the mind the ability to wear specific topic (for prolonged duration).

Ensuring perceived forms and its topics do not come in contact with consciousness is pratyāhāra or withdrawal of senses.

From it comes the highest control over the senses.

Binding the consciousness to a region is dhārana.

Staying there, with firm conviction, with single focus uninterruptedly, is dhyāna.

When that (object of meditation) is comprehended with its understanding only, without form, it is Samādhi.

These three (dhāraṇā, dhyāna, and samādhi) together at once is Samyama i.e. together controlled.

By its (Samyamah's) mastery comes knowledge world.

It's (mastery of samyamah) can be applied in various spheres.

These three (dhāraṇā , dhyāna, samādhi) are internal compared to previous (yāma, niyama, āsana, pranayama, prtyāhāra).

In the same way, they (dhāraṇā , dhyāna, samādhi) are external limbs compared to seedless (samadhi).

Restraining of emerging thoughts caused by previous imprints, they disappear and appear due to momentary restraint of consciousness, called - nirōdha-parināma (Effect-of-Restraint).

Because of it (Effect-of-Restraint) it (consciousness) becomes peaceful flow, emerging from previous imprints.

(Practice of) having single pointed attention at all times results in the reduction of arousal of consciousness, called - samādhi-pariṇāmaḥ (Effects-of-Samādhi).

Then, again, weighing in on the arousal and paused states of the consciousness, with firm conviction, ēkāgratā-pariṇāmaḥ (Effect-of-One pointed attention) is obtained.

"By these effects, the body and senses display characteristics of being in tune with dharma" - it is thus stated.

When thoughts during peaceful state, aroused state, as well as those about to come in the future are all in tune with dharma, the person is said to be dharmi, one who follows dharma.

Change in the sequence (of effects - nirodha, samādhi, ēkāgratā) causes the change in effects.

By the integration (samyama) of three effects (nirodha parināma, samādhi pariṇāmaḥ, ēkāgratā pariṇāmaḥ) one gets knowledge of the past and the future.

The word, the meaning, and the belief, though different being imposed on each other, get mixed up; By integrating their distinct understanding, one gains knowledge of all beings and their characteristic activities.

By direct perception of previous impressions (and its samyama), one gets the knowledge of his previous births.

By (samyama of) faith one gains the knowledge of other's consciousness.

And that being an irrelevant topic of (other) living beings does not take support with it.

By samyama of physical body form, suspending eye's ability to grasp, obstructing the contact of light with eyes, disappearance (of object) is achieved.

Similarly, sound and other disappearances are explained.

and by samyama on the act, its implications and non-implications one gains knowledge of death, as well as impending outcomes.

By (practicing samyama on) friendship one gains strength.

By (samyama on) strength, one gains the strength of an elephant.

By (samyama on) the inherent arisings and its projections one gains understanding of subtle concealed remote intents.

By practicing samyama on the Sun, one gains the knowledge of the world.

By (samyama on) the moon one gains the knowledge of star systems.

By (samyama on) the polestar one gains the understanding of its relative motion.

(By samyama) on the navel center, one gains the knowledge of the physical body system.

(By samyama) on the hollow of the throat, disengagement from hunger and thirst.

(by samyama) on the base channel one gains firmness.

(By samyama) on the light in the head, one gets the direct vision of achievers.

(By samyama) on the innate talent, one verily gains everything.

(By samyama) on the heart, one understands the coverings of Chitta.

By samyama on (i) satva (and other qualities), (ii) the awareness of Purusha being unmixed and distinct in the end state, and (iii) the experiences of oneself being not special compared to others - one gains the knowledge of purusha, the being.

From it, one develops an extraordinary capacity to hear, feel, see, taste, and smell.

Rising of these powers can become hindrances in samādhi.

The cause of bondage being loosened and having sensitivity to the passage, it becomes possible for Chitta to enter other bodies.

Also, by mastery over the life force that moves up (udāna) one can travel over water, mud, and thorns, without coming in contact with them.

By mastery over the life forces that balances (samāna) one becomes radiant.

By samyama on the relationship between sky and hearing, one gains divine hearing.

By samyama on the relationship between body and sky one can become as light as cotton fiber and can travel in the sky.

By samyama on external unimagined activities and the great non-body (the spirit), the veil that covers the effulgent, is removed.

By samyama on the understanding behind gross form and subtle constitution, one gains victory over elements.

From it appears the power over minute principles, the body wealth, its dharma not abstained.

The bodily wealth consists of beauty, grace, strength, and firmness like a diamond.

By the samyama on the purpose of coming together of - power of cognition, one's true nature, and ego, one gains victory over senses.

From it comes the swiftness of mind, non-instrumentality mindset, and victory over the primary cause.

Such Sātvik soul by discerning the differences alone gets supremacy over all states of mind and the ability to understand everything.

Having detachment to even these (powers), defective seed being removed, one obtains kaivalya.

If solicited by those in a position of power due to their company, one should not do their bidding, as the undesirable can strike again.

By having samyama continuously, moment to moment, one gains special discriminative knowledge.

From such an understanding, one will be able to evaluate even objects undifferentiated by class, characteristics, place, and others.

“Illuminating every topic, at all times, in any order” – such is the born continuous discriminative knowledge!

When such sātvik person becomes pure because of equanimity, he is said to be in kaivalya.

The perfected abilities (siddhis) are obtained either by birth, or by medicine, or by repetition of mantra, or by practice, or by equanimity of mind.

Effects due to birth are fulfilled by nature.

To unveil the covering, nature is only incidental and not much useful, just like a cultured agriculture field.

The Chittas are built from ego only.

Differentiation of causes of activities is useful for Chitta, which is one though manifests as many.

Of these (causes of activities), meditation (is the activity that) is without destruction.

The imprints of actions created by Yogi are neither white nor black, while it is three types for others (satvic, rajasic, and tamasic).

When these ripen, they express their tendencies according to their qualities alone, based on the previous imprints.

Though separated by birth, space, and time, the memory and past imprints are uninterrupted and remain in the same form.

These (memory, ego and imprints) along with desire to live, are without beginning and are always present.

The cause takes its shelter in anticipated results, supported by its intense attraction; by eliminating them (the need for fruits), these (effects) get eliminated.

The past and the future, in its potent form, exist now as per dharma, though the condition is different.

They express themselves as per the subtle qualities of innate being.

When causal effects come together, objects manifest from principle.

Though object remain same, due to variance in Chitta, they are perceived differently.

and, if there is no single Chitta, dependent object not being evidenced, then what would happen?

Then conditioned by passion and expectations, the object grasped by the Chitta is known, yet unknown.

The Purusha always knows the activities of the Chitta, being its master, and not being affected by its cause.

That (Chitta) is not self-illumined when perceived.

Also concurrently, it (Chitta) cannot wear two (topics).

When the Chitta is observed internally, the intellect is used to intellectualize itself, which becomes overdoing because of mixed up memories.

When the Chitta is made unwavering, then, having recognized the form, its self-intelligence is balanced.

The observer and the observed being colored uniformly, the Chitta can comprehend all aspects.

Even though that (Chitta) is afflicted by innumerable past imprints that are variegated, for the sake of higher understanding, it operates by killing them.

With that special ability to observe, the feeling of I and other emotions are subdued.

Then, possessing the flow of discriminative knowledge, the Chitta becomes inclined towards Kaivalya.

But that (flow of discriminative knowledge) is broken, in the intervals, because of past imprints.

(As one progresses) destruction of all these obstacles in stated.

When the wisdom born of meditative absorption is devoid of selfish interest, then it is established in the continuous discriminative cloud of dharma samadhi, called dharma-mēgha-samādhi.

From it (dharma-megha samadhi) comes the freedom from impediments and also the freedom from the effects of past actions.

Then, having dissolved all the veils of impurities, one understands the knowable to be infinite and (our) knowledge is finite.

From it comes the attitude to be humble, and the end to the process of generating effects due to qualities.

"Moments, its dependent existence, its effects, and its end," - are perceived in order.

The end desirable goal of the soul is achieved when devoid of qualities, returning to original, one is established in the state of kaivalya. That is the power of Chitta.