· One who does not take shelter in the results of his actions and performs karma as kārya (as an obligation), he is known as a Sannyāsi or Yogi, not the person who is inactive.
· Sannyāsa is thus Yoga, and one cannot become a Yogi without giving up his sankalpa (material desires)
· Karma is said to be the cause of a Muni who is starting out ascending to Yoga. One who has already ascended to Yoga, equipoise (śamah) nature is said to be its cause.
· A Sannyāsi is said to be elevated in Yoga when his Karma are neither for sense gratifications nor for material desires.
· One must rescue his ātmā with the help of his mind (ātmanaḥ), and not degrade the ātmā. The mind (ātmanaḥ) can be the friend of the ātmā, and the mind can also be the enemy of ātmā.
· One who has won over his very own mind (ātmanaḥ), his own (ātma) mind (ātmanaḥ) is his friend. One who has not won over his own mind, due to enemity (anātmanaḥ) his self (ātma) behaves as his enemy.
· For one who has conquered his own mind (ātmanaḥ) and is tranquil. He is absorbed (samāhitaḥ) with Paramātmā in heat and cold, in happiness and distress, in honor and dishonor.
· One who has satisfied with Jñāna (theoretical Knowledge) & Vijñāna (Practical Realization) and who is the undisputed conqueror of his senses is said to be a Yogi. For him gold and stone are same.
· A person is said to be still further advanced when he regards all (the honest well-wisher, friends and Backstabbers (foe), the neutral, the arbiter, the envious/hateful, the pious and the sinner) as equal.
· A yogi should constantly concentrate his mind by staying in a solitary place, alone, with controlled mind and consciousness, free from expectations, (and) free from possessiveness.
· In a purified area, placing himself on a firm seat, which is neither too high nor too low, made of cloth, skin and grass, fixing his mind on one point (ekagram) and controlling his consciousness and sensual activities, one should seat and engage in Yoga for self-purification.
· Without any movement he should hold his body, head and neck still, looking at the tip of his nose, and not seeing in other directions. Making himself calm, and fearless, observing celibacy rules, and with the mind fixed on Me by controlling it through concentration, having Me as the Supreme Goal.
· Thus who practices constantly Yoga with a controlled mind, attains peace and supreme-nirvāņa and culminates in Me.
· Yoga is not for one who eats too much, nor for one who does not eat at all; neither for one who dreams a lot, nor surely for one who remains awake.
· Yoga, which rids one of sorrow, is accomplished by him who is regulated in diet and recreation, regulated in taking efforts to perform his Karma, and regulated in dreaming and wakefulness.
· When one's thoroughly disciplined consciousness (devoid of desires and enjoyment), becomes established in the self, he then is said to be associated with Yoga (Yukta)
· As a lamp situated in a windless place does not waver, this comparison is considered about the yogi whose conscience (citta) is controlled, whose mind (ātmanaḥ) is constantly engaged in Yoga.
· At the time
· when the restrained consciousness (niruddham cittam) gets withdrawn while performing Yoga and
· just when by seeing ātmānam (the ātmā) by the ātmanā (mind), one remains contented in the Self (ātmani).
· When one experiences that absolute bliss which can be intuited by buddhi and which is beyond the senses, and being established (thus) this person surely does not swerve from tattva (Reality).
· Obtaining which one does not think of any other acquisition to be superior to that, and being established in which one is not perturbed even by great sorrow.
· That separation from sorrow you must know is described as Yoga.
