The Chapter on Integration.

Now follow the teachings of Yoga.

Yoga is the containment of the fluctuations in the psyche.

Then the seer abides in its own character.

At other times conformity with the fluctuations.

The fluctuations are fivefold and they afflict or don’t afflict.

They are right perception, wrong perception, imagination,
deep sleep and memory.

Right perception is through the senses, inference and testimony.

Wrong perception is false knowledge not established in form.

Imagination is knowledge following words empty of substance.

Deep sleep is the fluctuation of obscuring,
supporting a non-appearance of psychic activity.

Memory is the retention of the experience of an object.

By both practice and dispassion that contained.

Practice is the effort to remain there.

Moreover, this stage firm
when attended to without interruption,
with reverence and enthusiasm over a long time.

Absence of thirst towards objects,
either as seen or following heard spiritual teachings,
is the acknowledgement of the mastery of dispassion.

That higher is the quenching of thirst for the attributes of nature,
from a recognition of the animating principle.

Total knowing follows the form of gross deliberation,
subtle reflection, joy and the sense of ‘I’ am-ness.

The other,
preceded by the practice of
cessation of psychic activity,
has a remainder of tendencies.

Psychic activity will re-emerge
for those discarnate or
absorbed in the process of matter.

For others faith precedes
vigour, mindfulness, integration and knowing.

It is near for those with intense ardour.

Hence also distinctions of
mildness, moderateness and extremeness.

Or, from dedication to the lord.

The lord is a distinctive animating principle,
untouched by afflictions, actions, results and deposits.

There the seed of all knowing is unsurpassed.

That, which not separated by time,
also the teacher for predecessors.

Its expression is sacred.

That repetition is for cultivation of its purpose.

From that turning inwards consciousness is realised
and also the non-appearance of the interventions.

These interventions which distract the psyche are:
disorder, dullness, doubt, carelessness, laziness, over-indulgence,
fallacious views, non-attainment of a stage and losing stability.

Suffering, negative thinking,
unsteadiness in body and inhalation and exhalation,
accompany the distractions.

For that purpose of counteracting them practice one principle.

The psyche can be calmed by cultivating as an object
friendliness, compassion, gladness and disinterest
within happiness, suffering, virtue and vice.

Or, through both lengthening the exhale and holding out of the breath.

Or, on finer cognition as an object binding the mind, stay arises.

Or, on that light which is free from sorrow.

Or, as an object, a psyche free from attraction.

Or, by supporting with knowledge of dreams and deep sleep.

Or, from meditation on what is appropriate.

A person has mastery from the most minute to the most greatest.

When fluctuation is reduced,
as if a precious gem that assumes the colour of an object,
that staying with
that which is grasping,
the process of grasping and
that which is grasped,
is unity.

There, word, purpose, knowledge and imagination interspersed,
unity is unrefined gross deliberation.

Refined gross deliberation is when the memory is purified,
as if empty of its own character,
so that only the purpose shines forth.

By this,
thus the process of subtle reflection,
without and with refinement,
for subtle objects is explained.

And the ultimate limit of subtle objects is the unmanifest.

These thus, are integration with seed.

On the maturation of refined subtle reflection,
the serenity is from the inner essence.

There the knowing bears truth.

It is different from knowing based on oral transmission and inference,
as the purpose of the object is distinct.

The tendencies born from that oppose other tendencies.

When even that is contained, all is contained;
this is integration without seed.

Thus Patañjali’s view of Yoga in the section on Integration.