(6) When thought is quiescent, restrained by the practice of Yoga; when, seeing the Self by the self, he is satisfied in his own Self;

(47) When pure perception without judicial action of the mind is reached, there follows the gracious peace of the inner self.

(2) When he completely withdraws the senses from sense-objects, as the tortoise (withdraws) its limbs from all sides, his knowledge is steady.

(6) When he knows that Infinite Joy which, transcending the senses, can be grasped by reason; when, steady (in the Self), he moves never from the Reality;

(2) The Lord said:

When a man, satisfied in the Self alone by himself, completely casts off all the desires of the mind, then is he said to be one of steady knowledge.

(41) When the perturbations of the psychic nature have all been stilled, then the consciousness, like a pure crystal, takes the colour of what it rests on, whether that be the perceiver, perceiving, or the thing perceived.

(6) Supreme Bliss verily comes to this Yogin, whose mind is quite tranquil, whose passion is quieted, who has become Brahman, who is blemishless.

(2) Therefore, O mighty-armed, his knowledge is steady whose senses have been entirely restrained from sense-objects.

(5) Shutting out all external contacts and fixing the sight between the eye-brows, equalising the out-going and the in-going breaths which pass through the nostrils, controlling the senses, mind and intellect, having moksha as his highest goal, free from desire, fear and anger, — the sage who ever (remains thus) is verily liberated.

(1) Thine own consciousness, not formed into anything, in reality void, and the intellect, shining and blissful, — these two, — are inseparable. The union of them is the Dharma-Kaya state of Perfect Enlightenment.

(6) The Yogin whose self is satisfied with knowledge and wisdom, who remains unshaken, who has conquered the senses, he is said to be a saint, — for whom a lump of earth, a stone and gold are equal.

(6) When a man, renouncing all thoughts, is not attached to sense-objects and actions, then he is said to have attained to Yoga.

(5) 'I do nothing at all'; thus should the truth-knower think, steadfast, — though seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, seizing, opening and closing the eyes, — remembering that the senses move among sense-objects.

(9) These will come to shine against thy heart simultaneously. O nobly-born, all those are the radiances of thine own intellectual faculties come to shine. They have not come from any other place. Be not attracted towards them; be not weak; be not terrified; but abide in the mood of non-thought-formation. In that state all the forms and radiances will merge into thyself, and Buddhahood will be obtained.

(2) When thy mind, perplexed by what thou hast heard, shall stand firm and steady in the Self, then wilt thou attain Yoga.

(6) Thus always keeping the mind balanced, the Yogin, with the mind controlled, attains to the Peace abiding in Me, which culminates in Nirvana (moksha.)

(35) Such in this union is the soul's temper that even the act of Intellect, once so intimately loved, she now dismisses; Intellection is movement and she has no wish to move; she has nothing to say of this very Intellectual-Principle by means of which she has attained the vision, herself made over into Intellectual-Principle and becoming that principle so as to be able to take stand in that Intellectual space. Entered there and making herself over to that, she at first contemplates that realm, but once she sees that higher still she leaves all else aside. Thus when a man enters a house rich in beauty he might gaze about and admire the varied splendour before the master appears; but, face to face with that great person- no thing of ornament but calling for the truest attention- he would ignore everything else and look only to the master. In this state of absorbed contemplation there is no longer question of holding an object: the vision is continuous so that seeing and seen are one thing; object and act of vision have become identical; of all that until then filled the eye no memory remains. And our comparison would be closer if instead of a man appearing to the visitor who had been admiring the house it were a god, and not a god manifesting to the eyes but one filling the soul.

Intellectual-Principle, thus, has two powers, first that of grasping intellectively its own content, the second that of an advancing and receiving whereby to know its transcendent; at first it sees, later by that seeing it takes possession of Intellectual-Principle, becoming one only thing with that: the first seeing is that of Intellect knowing, the second that of Intellect loving; stripped of its wisdom in the intoxication of the nectar, it comes to love; by this excess it is made simplex and is happy; and to be drunken is better for it than to be too staid for these revels.

But is its vision parcelwise, thing here and thing there?

No: reason unravelling gives process; Intellectual-Principle has unbroken knowledge and has, moreover, an Act unattended by knowing, a vision by another approach. In this seeing of the Supreme it becomes pregnant and at once knows what has come to be within it; its knowledge of its content is what is designated by its Intellection; its knowing of the Supreme is the virtue of that power within it by which, in a later stage it is to become "Intellective."

As for soul, it attains that vision by- so to speak- confounding and annulling the Intellectual-Principle within it; or rather that Principle immanent in soul sees first and thence the vision penetrates to soul and the two visions become one.

The Good spreading out above them and adapting itself to that union which it hastens to confirm is present to them as giver of a blessed sense and sight; so high it lifts them that they are no longer in space or in that realm of difference where everything is root,ed in some other thing; for The Good is not in place but is the container of the Intellectual place; The Good is in nothing but itself.

The soul now knows no movement since the Supreme knows none; it is now not even soul since the Supreme is not in life but above life; it is no longer Intellectual-Principle, for the Supreme has not Intellection and the likeness must be perfect; this grasping is not even by Intellection, for the Supreme is not known Intellectively.

(1) Let a man meditate on the fivefold Sâman, which is greater than great, as the prânas (senses). The hiṅkâra is smell (nose), the prastâva speech (tongue), the udgîtha sight (eye), the pratihâra hearing (ear), the nidhana mind. These are one greater than the other.

(6) When the well-restrained thought is established in the Self only, without longing for any of the objects of desire, then he is said to be a Saint.

(29) He who, after he has attained, is wholly free from self, reaches the essence of all that can be known, gathered together like a cloud. This is the true spiritual consciousness.