- Now instruction in yoga.
- Yoga is the restraint of fluctuations of the mind.
- Then there is abiding in the seer's own form.
tada drastuh sva rupe'vasthanam
- Ignorance is the origin of the others, whether dormant, attenuated, interrupted, or fully active.
avidya ksetram uttaresam prasupta-tanu-vicchina-udaranam
- At other times it takes the form of the fluctuations.
- Valid cognition, error, conceptualization, sleep, and memory.
- Valid cognitions are perception, inference, and valid testimony.
- Error is false knowledge, without foundation.
viparyayo mithya-jnanam atad rupa-pratistham
- Conceptualization is the result of words and ideas empty of object.
sabda-jnananupati vastu-sunyo vikalpah
- The sleep fluctuation is based on the intention of nonbecoming.
abhava-pratyaya-alambana vrtti nidra
- Memory is the recollection of an experienced condition.
- Through practice and dispassion arises restraint.
abhyasa-vairagyabhyam tan nirodhah
- Effort in remaining there is practice.
tatra sthitau yatno'bhyasah
- But that is firmlt situated when carefully attended to for a long time without interuption.
sa tu dirgha-kala-nairantarya-satkara-asevito drdha-bhumih sah
- Dispassion is the knowledge of mastery in one who thirsts not for conditions seen or heard.
drsta-anusravika-visaya-vitrsnasya vasikara-samjna vairagyam
- That highest (dispassion) - thirstlessness for the gunas - [proceeds] from the discernment of purusa.
tat param purusa-khyater buna-vaitrsnyam
- Samprajnata [arises] from association with discursive thought, reflection, bliss, and I-am-ness.
- The other (state) has samskara only and is proceded by practice and the intention of cessation.
- Of the one who are absorbed in prakriti and discarnate, [there is] an intention of becoming.
- Of the others it is proceded by faith, energy, mindfulness, samadhi, and wisdom.
- The strongly intense ones are near.
- Hence the distinctions of mild, moderate, and ardent.
mrdu-madhya-adhimatratvat tato'pi visesah
- Or from dedication to Isvara.
- Isvara is a distinct purusa untouched by afflictions, actions, fruitions, or their residue.
klesa-karma-vipakasayair aparamrstah purusa-visesa isvarah
- There the seed of omnisccience is unsurpassed.
tatra niratisayam sarva-jna-bijam
- Due to its being unlimited by time, it is the teacher of the prior ones.
Purvesam api guruh kalena anavacchedat
- Its expression is pranava (OM).
tasya vacakah pranavah
- Repetition of it and realization of its purpose [should be made].
taj japas tad artha-bhavanam
- Thus inward consciousness is attained and obstacles do not arise.
- These obstacles, distractions of the mind, are: sickness, dullness, doubt, carelessness, laziness, sense addiction, false view, non-attainment of a stage, and instability.
darsana-alabdha-bhumikatva-anavasthitatvani citta-viksepas te'ntarayah
- A dissatisfied, despairing body and unsteady inhalation and exhalation accompany the distractions.
duhkha-daurmanasya-angam ejayatva-svasa-prasvasa viksepa-sahabhuva
- For the purpose of countering them, [there is] the practice of one thing (eka-tattva).
tat pratisedha-artham eka-tattva-abhyasa
- Clarification of the mind [results] from the cultivation of friendliness, compassion, happiness, and equanimity in conditions of pleasure, dissatisfaction, merit, and absence of merit, respectively.
maitri-karuna-mudita-upeksanam suhkha-duhkha-punya-apunya-visayanam bhavanatas citta prasadanam
- Or by expulsion and retention of breath.
pracchardana-vidharanabhyam va pranasya
- Or steady binding of the mind-organ arises in activity of involvement with a condition.
visaya-vati va pravrttir utpanna manasah sthiti-nibandani
- Or having sorrowless illumination.
visoka va jyotismati
- Or [on a] mind in a condition free from attachment.
vita-raga-visayam va cittam
- Or resting on knowledge [derived] from dream or sleep.
- Or from meditation as desired.
- Mastery of it [extends] from the smallest to the greatest.
- [The accomplished mind] of diminished fluctuations, like a precious (or clear) jewel assuming the color of any near object, has unity among grasper, grasping, and grasped.
ksina-vrtter abhijatasya-iva maner grahitr-grahana-grahyesu tat-sth-tad-anjanata samapattih
- Svatikara unity is the commingling by conceptualization of word, purpose, and knowledge.
tatra sabda-artha-jnana-vikalpaih samkirna savitarka sama pattih
- Nirvitarka is when memory is purified, as if emptied of its own form, and the object alone shines forth.
smrti-parisuddhau sva rupa-sunya-iva-artha-matra-nirbhasa nirvitarka
- Similarly explained are sarvicara and nirvicara which are subtle conditions.
etayaiva savicara nirvicara ca suksma-visaya vyakhyata
- And the subtle condition terminates in the undesignated.
suksma-visayatvam ca aliinga-paryavasanam
- These are samadhi with seed.
ta eva sabijah samadhi
- In skill with nirvicara, clarity of authentic self arises.
- There the wisdom is rtam-bearing (or truth-bearing).
rtam bhara tatra prajna
- Its condition is different from heard or inferred knowledge because of its distinct purpose.
sruta-anumana-prajnabhyam anya-visaya visesa-arthatvat
- The amskara born of it obstructs other samskaras.
- Whith even that restricted, everything is restricted and that is seedless samadhi.
tasya api nirodhe sarva-nirodhan nirbijah samadhih