Yama, 1 (forbearance), niyama (religious observance), tyāga (renunciation), mouna (silence) according to time and place, āsana (posture), mūlabanḍha, seeing all bodies as equal, the position of the eye, prāṇa-samyamana (control of breath), praṭyāhāra (subjugation of the senses), ḍhāraṇa, āṭma-ḍhyāna and samāḍhi—these are spoken of as the parts (of yoga) in order. That is called yama in which one controls all his organs (of sense and actions) through the vijñāna that all is Brahman; this should be practised often and often. Niyama, in which there is the supreme bliss enjoyed through the flowing (or inclination) of the mind towards things of the same (spiritual) kind, (viz., Brahman) and the abandoning of things differing from one another is practised by the sages as a rule. In tyāga (renunciation), one abandons the manifestations (or objects) of the universe through the cognition of Āṭmā that is Saṭ and Chiṭ. This is practised by the great and is the giver of immediate salvation.

[paragraph continues] Mouna (the silence), in which, without reaching That, speech returns along with mind, is fit to be attained by the Yogins and should be ever worshipped by the ignorant (even). How is it possible to speak of "That", from which speech returns? How should it be described as the universe as there is no word to describe it? It is "That" which is (really) called silence, and which is naturally understood (as such). There is silence in children, but with words (latent); whereas the knowers of Brahman have it (silence) but without words. That should be known as "the lonely seat" in which there is no man in the beginning, middle, or end, and through which all this (universe) is fully pervaded. The illusion of Brahmā and all other beings takes place within one twinkling (of His eye). That should be known as āsana (posture), in which one has with ease and without fatigue (uninterrupted) meditation of Brahman; that is described by the word kāla (time), that is endless bliss and that is secondless. Everything else is the destroyer of happiness. That is called siḍḍhāsana (siḍḍha-posture) in which the siḍḍhas (psychical personages) have succeeded in realising the endless One as the support of the universe containing all the elements, etc. That is called the mūlabanḍha, which is the Mūla (root) of all worlds, and through which the root Chiṭṭa is (baṇdha) bound. It should be always practised by the Rājayogins.