Vishnupurana 6.7.37

6.7.37

svādhyāyaśaucasaṃtoṣatapāṃsi niyatātmavān /
kurvīta brahmaṇi tathā parasminpravaṇaṃmanaḥ //

"The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner (Yoga yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self-control. These virtues, respectively termed the five acts of restraint (Yana), and five of obligation (Niyama), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrásana, &c., and engage in contemplation. Bringing his vital airs, called Práńá, under subjection, by frequent repetition, is thence called Práńáyáma, which is as it were a seed with a seed. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated Álambana. He is then to perform the Pratyáhára, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Práńáyáma the vital airs are restrained, and the senses are subjugated by the Pratyáhára, then the sage will he able to keep his mind steady in its perfect asylum."