हिन्दी
Now let's start the discipline of Yoga.
Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vritti's).
At that time the seer rests, remaining in His own nature.
At other times, when not in the state of yoga the seer is identified with the modification.
There are five kinds of modification (vrittayah) which are either painful or not painful.
They are - right knowledge, indiscrimination, verbal misconception, sleep and memory.
Perception, Inference and competent evidence are sources of right knowledge.
Indiscrimination (Viparyayo) is false knowledge which is not based in real nature of its object.
Verbal misconception arises from a verbal cognition about something which is devoid of reality.
Deep sleep is a modification (Vritti) which supports the feeling of voidness.
Memory is when the (Vrittis of) perceived objects are not forgotten (and through impressions come back to consciousness).
These (Vrittis) are controlled by practice and non-attachment.
Of these two (abhyasa and vairagya), continuous effort to keep them (the Vrittis) perfectly restrained is practice.
It (Abhyasa) becomes firmly grounded by long constant efforts, uninterruptedly, with earnest devotion.
That effect which comes to those who have given up their thirst after objects, either seen or heard, is non-attachnent.
When through knowledge of (the real nature of) the Purusha, one ceases to desire any manifestation of nature, then that is the extreme non-attachment.
The Cognitive Trance is accompanied by the appearances of philosophical curiosity, meditation, elation and egoism.
Preceded by the constant repetition of the notion of cessation is the other; in which the residual potencies only remain.
Is caused by Objective Existence for the Videhas and Prakritilayas.
For others it is preceded by faith, energy, memory, trance and discernment.
Success in yoga is nearest to those whose consciousness of supremacy is keen.
A further also differentiation by mild, middling and intense.
Or (Samadhi is attained) by devotion to Ishwara (feeling the omnipresence of God).
Iswara is a distinct Purusha, untouched by the vehicles of affliction, action and fruition.
In Him (Isvara), the seed of Omniscience is unsurpassed.
That (Isavara) is the Teacher of even the ancient teachers, since He is not limited by time.
The word to designate Him (Isvara) is Pranava.
The repetition of this (OM-Pranava) and meditating on its meaning is the way.
From that comes realization of the Individual Self and the destruction of obstacles.
Disease, mental laziness, doubt, carelessness, laziness , non-abstention , false perception , failing to obtain stages of practice and inability to stay in that state - These distractions of the mind are the impediments.
These distractions are accompanied by sorrow, mental distress, tremor of the body, irregular breathing.
They can be removed by the practice of one subject.
The mind becomes purified by cultivation of feelings of friendship, mercy, gladness and indifference respectively towards happy, unhappy, good and evil creatures.
By throwing out and restraining the Breath the mind may also be calmed.
Those forms of concentration that bring extraordinary sense perceptions encourage steadiness of the mind.
Or by perception which is beyond all sorrow and is radiant (stability of mind can also be produced).
Or (by meditating on) the heart that has given up all attachment to sense objects (the devotee's mind gets stabilized)..
Or by meditating on the knowledge from dreams and sleep (the devotee's mind gets stabilized).
Or by meditation on whatsoever thing, one may like (the mind becomes stable).
The Yogi's mind thus meditating becomes un-obstructed from the atomic to the infinitely great.
When the modifications of mind have become weakened, the mind becomes like a transparent crystal, and thus can easily take on the qualities of whatever object observed - whether it be the perceiver (Grahitri), the perceiving (Grahanna) or the object of perception ( Grahyesu). This achievement of sameness or identity with the object of concentration is known as samadhi.
There, the thought-transformation in which the options of word, meaning and idea are mixed up, is called Indistinct, (verbal).
When the mind achieves identity with a gross object of concentration, devoid of the distinction of name, quality and knowledge, so that the object alone shining forth, this is called nirvitarka samadhi.
By this process (the concentration), savichara samadhi (meditative) and nirvichara samadhi (ultra-meditative), whose objects are finer, are also explained.
The subtle objects end in Noumenal (Alinga) - The unmanifested Prakriti.
These kinds of samadhi (thought-transformation) are seeded.
In reaching Nirvichara Samadhi (ultra-meditative) the mind becomes pure; the Chitta becomes firmly fixed (causes Subjective Luminosity).
In that samadhi, knowledge is called "filled with truth".
The knowledge that is gained from testimony and inference is about common objects. But the knowledge which is gained from Samadhi (Trance) just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go.
The impression (Residual potencies) produced from this Samadhi obstructs all other impression.
By the restraint of even this (impression, which obstructs all other impressions), everything is restraint, comes the Nirbija (seedless) Samadhi (Trance).
