“Raja Yoga, Samadhi, Unmani, Manonmani, Amaratwa, Laya, Tatwa, Sunya, Asunya, Parama Pada, Amanasska, Adwaitama, Niralamba, Niranjana, Jiwana Mukti, Sahaja, Turya, are all synonymous.
As salt being dissolved in water becomes one with it, so when Atma and mind become one, it is called Samadhi. When the Prana becomes lean (vigourless) and the mind becomes absorbed, then their becoming equal is called Samadhi. This equality and oneness of the self and the ultra self, when all Samkalpas cease to exist, is called Samadhi. Knowledge, mukti, condition, and Siddhis can be learnt by instructions from a Guru alone.
. Indifference to worldly enjoyments is very difficult to obtain, and equally difficult is the knowledge of the Realities to obtain. It is very difficult to get the condition of Samadhi, without the favor of a true Guru.
By means of various postures and different Kumbhakas, when the great power (Kundalini) awakens, then the Prana becomes absorbed in Sunya (Samadhi). The Yogi whose shakti has awakened, and who has renounced all actions, attains to the condition of Samadhi, without any effort. When the Prana flows in the Susumna, and the mind has entered sunya, then the Yogi is free from the effects of Karmas. Even death itself, into whose mouth the whole of this moveable and immovable world has fallen, has been conquered by those yogis. Amaroli, Vajroli and Saholi are accomplished when the mind becomes calm and Prana has entered the middle channel.
How can it be possible to get knowledge, so long as the Prana is living and the mind has not died? No one else can get moksa except one who can make one’s Prana and mind latent.
Always living in a good locality and having known the secret of the Susumna, which has a middle course, and making the Vayu move in it, (the Yogi) should restrain the Vayu in the Brahma randhra. Time, in the form of night and day, is made by the sun and the moon. That the Susumna devours this time (death) even, is a great secret.
In this body there are 72,000 openings of Nadis; of these, the Susumna, which has the Sambhavi Sakti in it, is the only important one, the rest are useless. The Vayu should be made to enter the Susumna without restraint by him who has practices the control of breathing and has awakened the Kundalini by the (gastric) fire. The Prana, flowing through the Susumna, brings about the condition of manonmani; other practices are simply futile for the Yogi.
By whom the breathing has been controlled, by him the activities of the mind also have been controlled; and, conversely, by whom the activities of the mind have been controlled, by him the breathing also has been controlled. There are two causes of the activities of the mind; (1) Vasana (desires) and (2) the respiration (the Prana). Of these, the destruction of the one is the destruction of both. Breathing is lessened when the mind becomes absorbed, and the mind becomes absorbed when the Prana is restrained. Both the mind and the breath are united together, like milk and water; and both of them are equal in their activities. Mind begins its activities where there is the breath, and the Prana begins its activities where there is the mind.
By the suspension of the one, therefore, comes the suspension of the other, and by the operations of the one are brought about the operations of the other. When they are present, the Idriyas (the senses) remain engaged in their proper functions, and when they become latent then there is moksa. By nature, Mercury and mind are unsteady: there is nothing in the world which cannot be accomplished when these are made steady.