24 samkalpaprabhavan kamams
tyaktva sarvan asesatah
manasai 've 'ndriyagramam
(24) Abandoning without exception all desires born of (selfish) will, restraining with the mind all the senses on every side;
25. sanaih-ganair uparamed
atinasamstham mynah krtva
na kimcid api cintayet
(25) Let him gain little by little tranquillity by means of reason controlled by steadiness and having fixed the mind on the Self, let him not think of anything (else).
26. yato-yato niscarati
manags cañcalam asthircim
yato-yato niyamyai 'tad
atmany eva vasam nayet
(26) Whatsoever makes the wavering and unsteady mind wander away let him restrain and bring it back to the control of the Self alone
27. prasantamanasam hy enam
yogin sukham uttamam
(27) For supreme happiness comes to the yogi whose mind is peaceful, whose passions are at rest, who is stainless and has become one with God.
brahmabhiutam: one with God. We become what we behold according to the rule of the wasp and the bee, bhramarakitanyaya. Even as the wasp which is threatened by the bee thinks of the bee so intently that it itself is transformed into the bee, so also the upasaka (meditator) becomes one with the object of meditation (upasya).brahmatvam rabtam Sridhara.
Progress consists m the purification of body, life and mind. When the frame is perfected, the Light shines without any obstruction.
28. yunjann evam sada 'tmanam
atyantam sukham asnute
(28) Thus making the self ever harmonized, the yogin, who has put away sin, experiences easily the infinite bliss of contact with the Eternal.
brahmasamssarsam: contact with the Eternal. God is no more a mere rumour, a vague aspiration, but a vivid reality with which we are in actual contact. Religion is not a matter of dialectic but a fact of experience. Reason may step in and offer a logical explanation of the fact but the reasoning becomes irrelevant, if it is not based on the solid foundation of fact.
Besides, these facts of religious experience are universal, in space and in time. They are found in different parts of the world and different periods of its history, attesting to the persistent unity and aspiration of the human spirit. The illuminations of the Hindu and the Buddhist seers, of Socrates and Plato, of Philo and Plotinus, of Christian and Muslim mystics, belong to the same family, though the theological attempts to account for them reflect the temperaments of the race and the epoch.
In the following verses the teacher descnbes the marks of the ideal yogin. His thought is subdued, his desire is cast off and he contemplates only the Self and is cut off from contact with pain and is at one with the Supreme Reality.