तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः | उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये
tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ . upaviśyāsane yuñjyādyogamātmaviśuddhaye
坐於該坐墊上，他應當專注其心，使心意專一，並控制心靈與感官的活動，以修習「瑜伽」（Yoga）來淨化內在器官。
(and) sitting on that seat, he should concentrate his mind for the purification of the internal organ, making the mind one-pointed and keeping the actions of the mind and senses under control.
「自我」（self）在此指心靈。真正的至高「真我」（Atman）是首要的（Mukhya）。心靈也被稱為「自我」，但這是次要的（Gauna）用法。Mukhya Atma 是「梵」（Brahman）或最高「真我」（Self）。Gauna Atma 是心靈。透過「瑜伽」（Yoga）的修習，將心靈所有散亂的光芒匯聚起來，使其專一。一次又一次地將心靈從所有感官對象中抽離，並努力將其穩定地固定在你的目標（Lakshya）、冥想點或中心上。漸漸地，你將獲得心靈的專注或專一性。你必須非常規律地修習，唯有如此方能成功。規律性至關重要。
The self means the mind. The real Supreme Self is the Atma. This is Primary (Mukhya). Mind also is the self. But this is used in a secondary sense (Gauna). Mukhya Atma is Brahman or the highest Self. Gauna Atma is the mind.Make the mind onepointed by collecting all its dissipated rays by the practice of Yoga. Withdraw it from all senseobjects again and again and try to fix it steadily on your Lakshya or point of meditation or centre. Gradually you will have concentration of the mind or onepointedness. You must be very regular in your practice. Only then will you succeed. Regularity is of paramount importance. You should know the ways and habits of the mind through daily introspection? selfanalysis or selfexamination. You should have a knowledge of the laws of the mind. Then it will be easy for you to check the wandering mind. When you sit for meditation? and when you deliberately attempt to forget the worldly objects? all sorts of worldly thoughts will crop up in your mind and disturb your meditation. You will be ite astonished. Old thoughts that you entertained several years ago? and old memories of past enjoyments will bubble up and force the mind to wander in all directions. You will find that the trapdoor of the vast subconscious mind is opened or the lid of the storehouse of thoughts within is lifted up and the thoughts gush out in a continous stream. The more you attempt to still them? the more they will bubble up with redoubled force and strength.Be not discouraged. Nil desperandum. Never despair. Through regular and constant meditation you can purify the subconscious mind and its constant memories. The fire of meditation will burn all thoughts. Be sure of this. Meditation is a potent antidote to annihilate the poisonous worldly thoughts. Be assured of this.Meditation on the immortal Self will act like a dynamite and blow up all thoughts and memories in the conscious mind. If the thoughts trouble you much? do not try to suppress them by force. Be a silent witness as in a bioscope. They will subside gradually. Then try to root them out through regual silent meditation.During introspection you can clearly observe the rapid shifting of the mind from one line of thought to another. Herein lies a chance for you to mould the mind properly and direct the thoughts and the mental energy in the divine channel. You can rearrange the thoughts and make new associations on a new Sattvic basis. You can throw out wordly and useless thoughts. Just as you remove the weeds and throw them out? you can throw these out? and you can cultivate sublime? divine thoughts in the divine garden of your mind. This is a very patient work. This is a stupendous task indeed. But for a Yogi of determination who has the grace of the Lord and an iron will it is nothing.Calm the bubbling emotions? sentiments? instincts and impulses gradually through silent meditation. You can give a new orientation to your feelings by gradual and systematic practice. You can entirely transmute your wordly nature into divine nature. You can exercise supreme control over the nervecurrents? muscles? the five sheaths (of the Self)? emotions? impulses and instincts through meditation.