Yogasūtra II.3 - avidyā-asmitā-rāga-dveşa-abhiniveśāḥ kleśāḥ

The sources of affliction are misapprehension, false identity, excessive desire, unreasonable dislikes and insecurity.

Yogasūtra II.2 - samādhi-bhāvanā-arthaḥ kleśa-tanūkaraṇa-arthaḥ-ca

The purpose [of Kriyāyoga] is to nourish Samādhi and weaken the sources of affliction.

Yogasūtra II.1 - tapaḥ svādhyāya īśvarapraṇidhānāni kriyāyogaḥ

The Yoga of action is composed of self-discipline, self-enquiry, and an attitude of surrendering [the ego] to the Divine.

Finally, if ever,

When even these [new patterns based on the new clarity] are dissolved, owing to the dissolution of all [patterns], the mind reaches Nirbīja-samādhi, the seedless absorption.

The patterns born out of this [clarity] stop other [earlier] patterns.

The clarity that is gained will influence current actions, creating new patterns, and hence will not allow previous tendencies to dominate.

Yogasūtra I.49 -śruta-anumäna-prajñābhyām-anya-viṣayā viśeṣa-arthatvāt

[The clarity gained] about other special aspects [of the objects in focus], owing to its (Ṛtaṁbharā-prajñā’s) extraordinary nature, transcends the knowledge gained from oral testimony or logical inference.

This special knowledge of the subtle aspects of the focus is not based on verbal testimony or inference. It is spontaneous, direct and at a level and intensity that is beyond the ordinary means of knowledge. In this instance, the mind merely reflects the object of inquiry, like a clear and perfect mirror.

Yogasūtra I.48 -ṛtaḿbharā tatra prajñā

Then, what is perceived is filled with the truth [devoid of any errors].

The clarity that dawns when Nirvicāra-samāpatti is mastered, fills the Yogin with truth and there is no blemish. It is crystal clear.

Yogasūtra I.47 - nirvicāra-vaiśāradye-adhyātma-prasādaḥ

What are the consequences of achieving this ability to direct the mind to subtle objects?

When there is mastery in Nirvicära-samäpatti, the gift of the light of the Self is received.

Yogasūtra I.46 - tā eva sabījaḥ samādhiḥ

All these [processes that involve an object of inquiry] are called Sabīja-samādhi.

These four levels are called Sabīja-samādhi, because they need a focus. They also involve preparation, gradual progression and sustained focus, otherwise, there will be distraction….

Yogasūtra I.45 - sūkṣma-viṣayatvaṁ ca-aliṅga-paryavasānam

The extent of subtle perception includes all levels of creation to the limit of the Guṇa-s.

However, the mind cannot comprehend the very source of perception within us.

Yogasūtra I.44 - etayā-eva savicārā nirvicārā ca sūkṣma-viṣayā vyākhyātā

These phenomena are not limited in scope.

Indeed, in the same way, [the third and fourth levels] Savicāra[-samāpatti] and Nirvicāra[-samāpatti] are explained, where the object of focus is subtle.

This Sūtra presents the third and fourth levels of absorption. They are similar to the first two, except that the object of focus is subtle. Subtle objects are those that cannot be grasped by the senses but can be felt or experienced through our internal faculties, like the deeper structures of the mind…

Yogasūtra I.43 - smṛti-pariśuddhau svarūpa-śūnya-iva-artha-mātra-nirbhāsā nirvitarkā |

As Savitarka-samāpatti is sustained,

When memory is completely purified, and there is an absence of awareness of the Self, and only the object of focus glows, this is Nirvitarka-Samāpatti [the second stage.]

Yogasūtra I.42 - tatra śabda-artha-jñāna-vikalpaiḥ saṁkīrṇā savitarkā-samāpattiḥ |

This Samāpatti is only the first step and is not entirely pure.

Here in this [first stage of absorption called] Savitarka-Samāpatti, understanding of a gross object of focus is distorted and mixed up with its name, concept and imagination.

Yogasūtra I.41 - kṣīṇa-vṛtteḥ-abhijātasya-iva maṇeḥ-grahītṛ-grahaṇa-grāhyeṣu tatstha-tad-añjanatā samāpattiḥ |

When the mind is devoid of distractions, it is possible for all mental processes to be involved in the object of enquiry.

When distractions [of the mind] are settled, [the mind is] similar to a flawless diamond, reflecting only what is placed before it, be it the Perceiver, the process of perception or the object of perception. This is Samāpatti, the state of mental absorption…

Yogasūtra I.40 - paramāṇu paramamahatvāntaḥ asya vaśīkāraḥ

What are the consequences of developing the state of Yoga?

The capacity of the mind that is settled, extends from the infinite to the infinitesimal, [the most simple to the most complex, and from the perceptible to the imperceptible.]

Yogasūtra I.39 - yathā abhimata dhyānāt vā

Or through meditation on any appropriate focus [the mind will be calmed].

Sometimes the simplest objects of inquiry, such as the first cry of an infant, the chirping of the birds, the sound of the waves or a piece of art, can help silence our mental disturbances.

Yogasūtra I.38 - svapna-nidrā-jñāna-ālambanaà vā

What does it mean when we have disturbances of our sleep, or we have intense dreams or nightmares?

Or, by inquiring into dreams and sleep, and the knowledge we can derive out of it, [can help clarify our challenges and help the mind become more settled.]