1- The Modifications of the Mind and the cessations thereof (1-16)
The planes of the mind are:-1-Wandering (Ksipta); 2-Forgetful (Mudha) ; 3-Occasionally steady or distracted (Viksipta) ; 4-One-pointed (Ekagra) ; and 5-Restrained (Niruddha). (1)
The mind is possessed of the three qualities: illumination, activity and inertia. (2)
The latent impressions (saṁskārāḥ) of that kind are brought about by the vṛttis or mental modifications --both Kliṣṭa and Akliṣṭa, and new mental modifications or vṛttis are produced by these latent impressions (saṁskāraiḥ). Thus, the wheel (cakram) of mental modifications (vṛtti) and latent impressions (saṁskāra) turns round and round incessantly. Therefore, a mind (cittam) of that kind --i.e. with that wheel revolving and revolving within it--abides in itself (ātma-kalpena) or becomes reabsorbed in its matrix or Prakṛti, where the three Guṇas are in equilibrium, when the function or operation of those Guṇas has been terminated or ended (5)
The five modificiations of the mind: 1- Correct knowledge (pramāṇa), perception (pratyakṣa), inference (anumāna) and testimony --āgama-- (āgamāḥ) are the Pramāṇas 2- false knowledge (viparyaya), 3- verbal knowledge about something that is nonexistent (vikalpa), 4- (deep) sleep (nidrā) and 5- recollection --smṛti-- (smṛtayaḥ)
Mental modifications are stopped by Abhyāsa --practice-- and Vairāgya –renunciation (lower and higher) (12)
Sthiti (is) a continuity of calmness and tranquility (praśāntavāhitā) in a mind devoid of vṛtti-s or fluctuations. Obtaining that (state of mental serenity) requires: 1-the effort (prayatnaḥ), 2-the energy (vīryam) (and) 3- the strength of resolution (utsāhaḥ) along with 4-a desire to accomplish (sampipādayiṣayā) that (goal) (13)
2- The three levels of samādhi and ninefold degrees of commitment (17-22)
There are three levels of Samadhi: Samprajñātasamādhi, Asamprajñātasamādhi, Nirvījasamādhi, mild, middling, intense.
Samprajñātasamādhi (samprajñātaḥ) (is achieved) by means of (anugamāt) 1- Vitarka (Gross enjoyment), 2- Vicāra (Subtle Enjoyment), 3- Ānanda (Happiness, Bliss) and 4- Asmitā (Self-awareness)
Nirvījasamādhi is preceded (pūrvakaḥ) by 1- faith (śraddhā), 2- vigor (vīrya), 3- recollection (smṛti), 4- full concentration (samādhi) (and) 5- true knowledge (prajñā)
There are nine levels of yogis divided into mild, middling and intense energy based, further sub-divided into mild, middling and intense consciousness of supremacy (and further into Mild-intense, middling-intense and intense-intense).
3- Isvara and the Pranava (23-28)
An important means to abstract meditation is to meditate on Iswara, feeling the omnipresence of God and this is achieved by reciting Om, the Pranava mantra.
There are nine main obstacles to concentration: 1- disease (Vyahdhi) 2- languor (Santyana) 3- indecision (Samsaya) 4- carelessness (Pramada) 5- sloth (Alasya) 6- sensuality, want of non-attachment (Avirati) 7- mistaken notion (Bhranti) 8- missing the point, not being able to see a place which is just seen (Darsana-alabdhabhumikatva) 9- stability (Anavasthitatva)
Pain (Duhkha), dispair, dejection (Daurmanasya), shakiness (Angarnejayatva), inspiration(Svasa), and expiration (Prasvasah) are the companions of these distractions. (32)
Eight meditation methods are given for preventing the obstacles: 1- concentration on a single principle 2- contemplating on the feelings of friendship (maitrī), compassion (karuṇā), sympathy in joy (muditā) or indifference --upekṣā 3- by exhalation and retention of Prāṇa 4- a higher perception relating to objects 5- a higher perception that is luminous and free from sorrow (viśokā) 6- contemplation on the mind belonging) to a sage who is free from passions 7- the support of the knowledges --in the form of words and/or images experienced in dreams 8- by meditating on whatsoever suitable
5- The four varieties of Samāpatti or Engrossment and objectless concentration (Nirvījasamādhi) (40-51)
There are four stages of object-oriented contemplation (seeded meditation) Savījasamādhi: 1- Savitarkā indistinct Engrossment, Union of knower and known, 2- distinct Engrossment, Nirvitarkā Samāpatti 3- Savicārā Samāpatti, Subltle and 4-Nirvicārā Samāpatti, ultra-meditative.
The deep understanding or knowledge (prajñā) obtained in that state of Nirvicārasamādhi or Nirvicārā Samāpatti is called Ṛtambharā (48)
On the cessation of that --i.e. of the latent impression born of the aforesaid Prajñā—too, there is Nirvījasamādhi --or the perfect concentration which is objectless or "nirvīja", i.e. no object or "vīja" is utilized as a support for one's own mind to become one-pointed-- (nirvījaḥ samādhiḥ) through the suppression of all mental modifications or fluctuations (51) (See sutras 17-22)
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