5. Then he is led by his reason to the power of reasoning, and discerning the truth from untruth, and the right from wrong.
6. As he improves in knowledge, he gets rid of his improper desires, and purifies his mind from all worldly cares.
7. Then he is said to have gained that stage of knowledge, which is called the purity of his soul and mind and of his heart and conduct.
8. When the yogi or adept attains to his full knowledge, he is said to have arrived at his state of goodness—satva.
9. By this means and the curtailing of his desires, he arrives to the state called unattachment or indifference to all worldly matters (anásakta), and is no more subjected to the consequence of his actions.
10. From the curtailment of desires, the yogi learns to abstract his mind from the unrealities of the world.
11. And whether sitting inactive in his posture of Samádhi meditation, or doing anything for himself or others, he must fix his mind to whatever is productive of real good to the world. His soul being cool by the tenuity of his desires, is habituated to do its duties, without the knowledge of what it is doing. (He neither fondly pursues anything nor thinks with ardour of any. His want of desire makes him indifferent to all, and like a man waking from his sleep, he takes himself to the discharge of his duties).
12. Verily, he who has subdued his mind, has reached to the contemplative stage of yoga meditation.
13. Thus one having his mind dead in himself, learns by practice of years, to perform his duties, by refraining from his thoughts of external objects. Such a one is said to have attained the turya or fourth stage of his spiritual elevation, and to have become liberated in his life-time.
14. He is not glad to get anything, nor sorry to miss it. He lives without fear of accidents, and is content with whatever he gets.