That which always unites the mind
With the reasoning Self, and also gets united with it,
And which is in the form of restraint,
That is praised as Yoga.

Where the seer, the sight and the seen
Are not present, there the heart
Should be joined, as long as incipient
memory-factors are present:

All this consisting of name-form, knowing
As verily the Absolute, the mind ever merges
In the Absolute, what constitutes such,
As Yoga is ascertained.

The unbroken functioning of reason
Which in the Self, like a streak of oil,
Finds incessant joy - such as Yoga
Is by Yogis recognized.

To which or which order interest the mind goes,
From that or that other into the Self,
Ever restraining it, it should be joined,
In such Yoga here let it be united.

Uprooting those incipient memory-factors of willing,
The source of all human disasters, he who
Together with their varied willed objects
Restrains in the form of Self saying:

"What is seen has no existence as such,
"Thus what is seen is the seer's Self"-
He among knowers of Yoga
Is the most superior.

When the mind-bee drinking
Of the nectar-sweetness of Self-bliss
Is drawn into union with Yoga breeze
And does not flutter, Yoga takes place.

When meditation with gaze fixed between the eye-brows
And the tongue-tip touching beyond the uvula takes place
Then happens that space-freedom attitude
Of drowsiness and fatigue - dispelling capacity.

As of wisdom or action, Yoga in this world
Is of two kinds; and within these summarily
The whole of the further elaboration of Yoga
Is comprised conclusively.



Emancipation is of two kinds -
What is pure and what is impure.
What is without incipient memory-factors that is pure,
Likewise, what is qualified by incipient memory-factors is impure.

As pure and extra-pure, thus
Are two kinds, likewise,
The impure also as impure-pure
And impure-impure is spoken of.

The extra-pure is again of three kinds -
One is the elect, one is the more elect,
One is the most elect - while the pure
Exists in the simple knower of the Absolute.

The impure - pure is without passion and inertia,
- the other is with passion and inertia.
The former as in one who desires liberation,
While the latter as in one who desire psychic powers is to be known.

Established in the Absolute, a knower of the Absolute,
By the fire of wisdom having burnt everything up,
Aiming at the good of the world,
Performs action according to what is considered as right.

He who renouncing all action,
Always established in the Absolute,
Continues the course of the bodily life,
In the world - he is the elect knower of the Absolute.

He who being informed by another is able to know,
But he himself does not know-
He is the more elect, who always
Enjoys absorption in the Absolute.

He who by himself does not know anything,
And even when made to know, knows not -
Such a one, always void of activity,
The most elect, is the Absolute alone in itself.

Of this world there is certainly nothing to be accepted or rejected,
As for the Self, it is self-luminous.
Having understood thus, one should withdraw from all functionings,
Thereafter, function does not repeat itself.

The one Absolute alone is without a second,
Nothing else there is, no doubt herein.
Having thus understood, the well-instructed one
From duality should withdraw, he does not return again.