Of all works consisting of sacrifices, or rituals, or control of conduct, or harmlessness, or liberality, or the study of the Vedas; this alone is the highest Dharma (duty) that one should see the Self by yoga.

The text dedicates 23 verses in the tenth chapter on samadhi (concentration) to become aware of the equality of one's Atman and Brahman (Universal Ultimate Reality, God).

The last chapter briefly discusses the kundalini, the benefits of yoga and the nature of calmness, contentedness in one's mind and consciousness.

[33] One path is Pravritti-karma, wherein a person is driven by desire and a craving for rewards, forms his will, and then uses his knowledge to act out his free will.

[32][33] According to Bhattacharya's translation it adds that all four varnas are required to "pay off the debts owed to the sages, men and gods" by practicing Brahmacharya, procreating offspring and performing karma.

[35] Yoga is the essence of this knowledge, and it has eight components: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi.

Such comfortable and stable asanas are necessary for cleansing of the Nadi (Astral Tubes which are around seventy two thousand running throughout the human body) through the Pranayama stage of yoga.

Yajnavalkya begins his reply by asserting that the height of every adult human being is about 96 times the width of his or her Angula (thumb).

[75] There are ten types of vital airs, corresponding to different stages of breathing, and they are named Prana, Apana, Samana, Udana, Vyana, Naga, Kurma, Krikara, Devadatta and Dhananjaya.

[77] The first ten verses of chapter 5 summarize and restate the need for always practicing virtuous self-restraints (Yamas), observances (Niyamas),[78] avoiding anger against anyone or anything, truthfully following Dharma, respecting and learning from the Guru (teacher), and pursuing the proper goals of life without craving for rewards of one's action.

[78] A matha (hut) in a forest is ideal, but any private place that is free from distractions, high winds or intense sunshine is a good location for yoga.

Yajnavalkya dedicates significant amount of text to explain the art of mastering each stage of breathing, that is inhalation, exhalation and stoppage between the two.

[84][note 4] The text classifies three levels of breath regulation, namely Puraka (पूरक, satisfying), Kumbhaka (कुम्भक, prominent) and Rechaka (रेचक, purging).

[86] The text then describes various combinations of Puraka, Kumbhaka and Rechaka in various asanas for the purposes of energizing the Nadis and cleansing the body, asserting that, when mastered, Prana, Apana, Samana, Udana, Vyana and other vital airs help gain endurance, calmness, measured speed, ascension and inner healing.

[88] This stage is one where the focus of the mind shifts from external stimuli received by sensory organs to various levels of internal awareness.

The next level of meditation is to fix one's undistracted attention to these five, while simultaneously performing the breath exercises mastered in the previous step.

[91] The five deities are addressed by chanting the five letters or syllables (Bijamantra which are the sounds of the Chakras) which are laṃ (लं), vaṃ (वं), raṃ (रं), yaṃ (यं), and haṃ (हं) to become one with Parameshvara (God).

[92] Verses 8.11–15 state that a yogin should practice meditating on these respective body systems as deities, with the help of Om mantra, as this leads to dissolution, and realization of the Brahman-Purusha.

[92] After mastery is achieved with the aid of envisioning the five deities within one's body, the text mentions that the yogin overcomes three Dosha (दोष, faults).

The aim of these yogic exercises, according to verses 12.1–4, is to reach the "internal fire" with Prana (life force, breath energy); these should be performed three times daily for ten days.

[105] With the vital air under control through the yoga, the yogin realizes signs of progress such as a relaxed state of body, manifested divine sound or nada inside.

When hot air is retained in the heart it is the stage when it makes entry into the Sahasrara Chakra, the thousand petaled lotus, that then emerges in an inverted form.

[108] When the vital air is held in the abode of Brahman (Atman), which is the heart, according to verses 12.15–22, the fire located in the region of Susumna, which is between the eyebrows glows.

[108] One distinctive feature of the Yoga Yajnavalkya is that kuṇḍalinī is mostly described as a blockage that prevents prāṇa from entering the suṣumnā and rising.

This shining Shakti (force, energy, power), translates Bhattacharya, is realised by the knower of Brahman through his concentrated vision.

[107] If dissolution of the mind in the space between the eye brows does not occur, the yogin should envision absolute bliss, alternatively the full moon inside the mouth.

[107] Two English translations of the complete text are known, one by Desikachar and the other by Mohan,[110][111] while Bhattacharya has published a condensed summary of the twelve chapters.

"[14] According to A. G. Mohan's English translation: "However, a comparative reading shows that the Desikachar edition is a faithful reproduction of the 1938 Trivandrum publication.

[119] Patanjali accepts the dualism premise, and defines yoga as cessation of mental activity associated with sensory interaction with nature, leading to Kaivalya (aloneness) of the self and a state of self-awareness.

[119] Yajnavalkya accepts the Advaita Vedanta premise of non-dualism, "essential oneness of self and nature", and defines yoga as path to intense interconnectedness between Jiva and Paramatman, where the union of self and supreme self is realized.