Mohajayādanantābhogātsahajavidyājayaḥ (sūtra III.7)

मोहजयादनन्ताभोगात्सहजविद्याजयः॥

Moha – illusion; jayād– victory; ananta – infinite; ābhogāt- expansion or fullness; sahaja – inherent; vidyā – knowledge; jayaḥ - mastery.

That aspirant, who routes his prāṇa through his spinal cord, is able to establish his victory over māyā (mohajayād). As a result of this, he is able to understand his inherent knowledge of the fullness of the Infinite. 

True knowledge is always inherent in that aspirant (as is the case with everyone). This knowledge is fully endowed with the full glory of Lord. The aspirant is not able to realize the full potential of his inherent knowledge, as he is bound by māyā. When the aspirant is able to go past the influence of māyā, he is able to understand that his true knowledge is nothing but the expansion of the Infinite. Moha is this aphorism means any strains of differentiated knowledge still remaining in the mind as impressions. Impressions are caused by experience. When one is able to isolate his bodily consciousnesses, impressions caused by experience gradually get reduced and ultimately leaving no impressions at all. When the mind becomes devoid of impressions, it is getting into the process of purification.

This aphorism says that inherent knowledge is endowed with full glory of the Self. It is only due to illusionary perceptions, the glory of Infinite remains encased. When he is able to activate his suṣumna, not only his gross body is purified, but also his mental arena begins the process of self purification. When the process of purification of the mind begins, he is able to make significant spiritual progress, provided he chooses to ignore siddhi-s.