2. Disputants are apt to hold out many more stages of Yoga meditation; but in my opinion these (septuple stages) are sufficient for the attainment of the chief good on ultimate liberation. (The disputants are the Patánjala Yoga philosophers, who maintain various modes of discipline, for attaining to particular perfections of consummation—Siddhi; but the main object of this Sástra is the _summum bonum_ (parama-purushártha) which is obtainable by means of the seven stages—Bhúmikas which are expounded herein below). 3. Knowledge is understanding, which consists in knowing these seven stages only; but liberation—mukti, which is the object of knowledge (jnána), transcends the acquaintance of these septuple stages. 4. Knowledge of truth is liberation (moksha), and all these three are used as synonymous terms; because the living being that has known the truth, is freed from transmigration as by his liberation also. (The three words _mukti_, _moksha_ and _jnána_ imply the same thing). 5. The grounds of knowledge comprise the desire of becoming good—subhechhá, and this good will is the first step. Then comes discretion or reasoning (vicháraná) the second, followed by purity of mind (tanu-manasa), which is the third grade to the gaining of knowledge. 6. The fourth is self-reliance as the true refuge—Sattá-patti, then _asansakti_ or worldly apathy as the fifth. The sixth is _padárthabháva_ or the power of abstraction, and the seventh or the last stage of knowledge is _turya-gati_ or generalization of all in one. 7. Liberation is placed at the end of these, and is attained without difficulty after them. Attend now to the definitions of these steps as I shall explain them unto you. 8. First of all is the desire of goodness, springing from dispassionateness to worldly matters, and consisting in the thought, “why do I sit idle, I must know the Sástras in the company of good men.” 9. The second is discretion, which arises from association with wise and good men, study of the Sástras, habitual aversion to worldliness, and consists in an inclination to good conduct, and the doing of all sorts of good acts. 10. The third is the subduing of the mind, and restraining it from sensual enjoyments; and these are produced by the two former qualities of good will and discretion. 11. The fourth is self-reliance, and dependence upon the Divine spirit as the true refuge of this soul. This is attainable by means of the three qualities described above. 12. The fifth is worldly apathy, as it is shown by one’s detachment from all earthly concerns and society of men, by means of the former quadruple internal delight (which comes from above). 13. By practice of the said fivefold virtues, as also by the feeling of self-satisfaction and inward delight (spiritual joy); man is freed from his thoughts and cares, about all internal and external objects.