Data/Patanjali_Yoga_Sutras_Verses_English.csv

Chapter,Verse,Sanskrit ,Word Meanings,Translation 
1,1,अथ योगानुशासनम्,"अथ = now; योग = process of yoking, union; अनुशासनम = teaching, exposition","Now, the teachings of yoga are presented since the student is ready to received these teachings."
1,2,योगश्चित्तवृत्तिनिरोधः,"योग  = process of yoking, union; चित्त  = consciousness; वृत्ति  = patterning, turnings, movements; निरोध = stilling, cessation, restriction",The purpose of yoga is to quieten the fluctuations of the mind.
1,3,तदा द्रष्टुः स्वरूपेऽवस्थानम्,"तदा  = then; द्रष्टु  = seer, witness, pure awareness; स्वरूपे = own essence, identity; अवस्थानम = state of abiding","Once the state of Yoga is achieved, pure consciousness resides in its intrinsic nature."
1,4,वृत्तिसारूप्यमितरत्र,"वृत्ति = patterning, turnings, movements; सारूप्यम = identification, conformity; इतरत्र = otherwise","Till the state of Yoga is achieved, consciousness identifies itself with the mental patterns."
1,5,वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः,"वृत्तयः = patterning, turnings, movements; पञ्चतय्यः = fivefold; क्लिष्ट = hurtful; अक्लिष्ट = benign","These mental patterns can be classified into five types, which include both harmful and harmless ones."
1,6,प्रमाणविपर्य्यविकल्पनिद्रास्मृतयः,"प्रमाण = right perception; विपर्यय  = misperception, error; विकल्प  = conceptualization; निद्रा  = sleep; स्मृति  = memory, remembering","These five types of mental patters are right perception, misperception, conceptualization, deep sleep, and memory."
1,7,प्रत्यक्षानुमानागमाः प्रमाणानि,"प्रत्यक्ष  = percept, sensory input; अनुमान  = inference; आगामी  = testimony from a teacher or traditional texts; प्रमाणानि  = accurate perception","Right perception arises from direct observation, inference, or the words of others."
1,8,विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्,"विपर्यय  = misperception, error; मिथ्या  = false; incorrect  ज्ञान  = knowledge; अतद = not that; रूप = form; nature  प्रतिष्ठम् = based on","False knowledge arises from misperception, which is not based on reality."
1,9,शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः,"शब्द  = verbal, linguistic; ज्ञान  = knowledge; अनुपाती  = following, relying upon; वस्तु  = object, substance; शून्य  = empty;
विकल्प  = conceptualization","Imagination is a product of language-based knowledge, rather than direct experience with the physical world."
1,10,अभावप्रत्ययालम्बना वृत्तिर्निद्रा,"अभाव  = non-existence, non-becoming; प्रत्यय  = perception, thought, intention, representation; आलम्बना  = resting on; वृत्ति  = patterning; निद्रा = sleep
",The pattern of deep sleep is rooted in the perception that everything ceases to exist.
1,11,अनुभूतविषयासंप्रमोषः स्मृतिः,"अनुभुत = experienced; विषय  = object (of experience), phenomenon; असंप्रमोष  = not allowing to steal away; स्मृति = memory, remembering", 'Remembering' refers to the act of retaining past experiences in memory.
1,12,अभ्यासवैराग्याभ्यां तन्निरोधः,"अभ्यास  = practice, action, method; वैराग्य  = dispassion, non-reaction, non-attachment; तद  = these; निरोध  = stilling, cessation, restriction","In order to quiet the fluctuations of the mind, one needs - practice and dispassion."
1,13,तत्र स्थितौ यत्नोऽभ्यासः,"तत्र  = in that; स्थितौ  = stability, steadiness; यत्न = sustained effort; अभ्यास  = practice, action, method",Practice involves the persistent effort to abide in 'elevated' state.
1,14,स तु दीर्घकालनैरंन्तर्यसत्कारासेवितो दृढ़भूमिः,"स  = this; तु  = and, moreover; दीर्घ  = long; काल  = time; नैरन्तर्य  = continuously, uninterruptedly; सत्कार  = skillfully, in the right way; असेवितो  = cultivated; दृढ़  = firmly; भूमि  = rooted, grounded",Skillful and continuous cultivation of this 'practice' with devotion establishes firm roots over time.
1,15,दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम्,"दृष्टा  = seen, perceptible; अनुश्रविक  = heard, learned; विषय  = object (of experience), phenomenon; वितृष्णस्य = without wanting or attachment; वशीकार  = mastery, willing something to happen; संज्ञा  = comprehension; वैराग्य = dispassion, non-reaction, non-attachment","Complete dispassion occurs when one no longer becomes attached to anything, whether perceived (seen & heard) directly or learned."
1,16,तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्,"तत  = this; परम  = ultimate, highest, purest; पुरुष  = pure awareness; ख्याती  = clear seeing; गुण  = fundamental qualities of nature; वैतृष्ण्यम् = without wanting or attachment",Pure awareness can recognize its independence from the fundamental qualities of nature when ultimate dispassion is achieved.
1,17,वितर्कविचारानन्दास्मितारूपानुगमात्संप्रज्ञातः,"वितर्क  = analytical thinking; विचार  = insight, reflection; आनंद  = bliss, joy;
अस्मिता  = sense of self, I-am-ness; रूप  = form; अनुगमात  = going with, following, accompanying; संप्रज्ञात = cognitive","Initially, the process of stilling the mind involves four levels of elevated cognition, including analytical thinking, insight, bliss, and the sense of self."
1,18,विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः,"विराम  = cessation; प्रत्यय  = perception, thought, intention, representation; अभ्यास = practice, action, method; पूर्व  = earlier; संस्कार  = latent impressions; शेष  = store, residuum; अन्य  = other","As one practices steadily to bring all thoughts to a standstill, these four types of cognition gradually disappear, leaving only latent impressions in the subconscious mind."
1,19,भवप्रत्ययो विदेहप्रकृतिलयानाम्,"भव  = being, becoming; प्रत्यय  = perception, thought, intention, representation; विदेह  = bodiless; प्रकृति  = nature;  लयानाम  = clasped, merged",Once the body is gone and these latent impressions might give rise to rebirth.
1,20,श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्,"श्रद्धा  = faith; वीर्य  = energy, vigor; स्मृति  = memory, mindfulness; समाधि = oneness, integration; प्रज्ञा = wisdom; 
पूर्वक  = preceded by; इतरेषाम  = others","For others, the path to realization involves faith, energy, right cognition in form of memory and to understand the various elevated levels of wisdom."
1,21,तीव्रसंवेगानामासन्नः,"तीव्र  = extremely; संवेगानाम  = intense, vehement; आसन्न  = near","Those who earnestly seek liberation will find that realization is within reach, depending on the intensity of their practice."
1,22,मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः,"मृदु  = mild; मध्य  = moderate; अधिमात्रत्वत  = extreme, intense; तातै  = therefore, from these; अपि = also; विशेष  = difference, distinction","The proximity to realization varies according to whether the practice is mild, moderate, or intense."
1,23,ईश्वरप्रणिधानाद्वा,"ईश्वर  = divine ideal of pure awareness; 
प्रणिधान  = surrender, dedication, application, alignment;  वा  = or",Another pathway to realization involves being directed toward the ideal of pure awareness i.e. Ishvara or God.
1,24,क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः,"क्लेश  = cause of suffering, corruption, hindrance, affliction, poison; कर्म  = action; विपाक  = ripening, fruition; शयै  = store, residuum; अपरामृष्ट  = untouched, unaffected; पुरूष  = pure awareness; विशेष  = difference, distinction; exemplary, distinct; ईश्वर  = divine ideal of pure awareness","Ishvara or God is a unique and incorruptible manifestation of pure awareness that is completely independent of cause and effect, and devoid of any latent impressions."
1,25,तत्र निरतिशयं सर्वज्ञबीजम्,"तत्र  = there, in that; निरतिशयं  = incomparable, unsurpassed; सर्वज्ञ  = all knowing;  बीजम  = seed, source
",Isvara or God is limitless and with unparalleled omniscience.
1,26,स एषः पूर्वेषामपि गुरुः कालेनानवच्छेदात्,"स  = this, that; पूर्वेषाम  = earlier; अपि  = also; गुरु  = teacher, mentor; कालेन  = by time, temporally;  आनवच्छेदात् = unbounded, continuous
","Being beyond time, Isvara or God is revered as the primoridial master by the ancients."
1,27,तस्य वाचकः प्रणवः,"तस्य  = of this, that; वाचक  = signifying, connoting; प्रणव = the syllable pronounced om","Isvara or God is symbolized by the sacred sound of ""Om""."
1,28,तज्जपस्तदर्थभावनम्,"तत = that; जप  = repetition, intonation;  तद  = its, that;
अर्थ  = meaning, purpose; भावनम  = realizing, becoming",This verbatim of Ishvara is to be repeated with devotion along with its meaning.
1,29,ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च,"ततः  = therefore, from these; प्रत्यक  = inward; चेतना  = consciousness; अधिगमो = attainment;अपि  = also;
अन्तराय  = obstacle; अभाव = disappearance; च = and
","As one continues to focus on Ishvara as mentioned, one's consciouness ascends and also obstacles begin to dissipate."
1,30,व्याधिस्त्यानसंशयमप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः,"व्याधि  = sickness;  स्त्यान = apathy; संशय  = doubt; प्रमाद  = carelessness; आलस्य  = laziness; अविरति = sexual indulgence; भ्रान्ति  = false; दर्शन  = vision, perspective; अलब्ध  = failing to attain; भूमिकत्वा = developmental stages;  अनवस्थितत्वानि = inconstancy, instability; चित्त  = consciousness; विक्षेप  = distraction, stirring up; ते  = these; अन्तराय  = obstacles","Obstacles such as sickness, apathy, doubt, carelessness, laziness, hedonism, delusion, lack of progress, and inconstancy all serve as distractions that clouds consciousness and act as barriers."
1,31,दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः,"दुःख  = distress, pain, suffering; दौर्मनस्य  = depression; अंगम = limb; एजयत्व  = trembling; श्वास = disturbed inhalation; प्रश्वास = disturbed exhalation; विक्षेप = distraction, stirring up; सहभुव = accompanying","These distractions may result in feelings of distress, depression, or an inability to maintain steadiness of posture or breathing (uncontrolled inhalations & exhalations)."
1,32,तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः,"tad = that, these
 pratiæedha = subdue, ward off
 artham = meaning, purpose, approach
 eka = one
 tattva = thusness, elemental quality, principle abhyâsaï = practice, action, method
","However, focus towards one unwavering 'element' (here Ishwara) can help one subdue these distractions."
1,33,मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्,"मैत्री  = friendliness; करुणा  = compassion; मुदिता  = delight; उपेक्षणा  = equanimity; सुख  = happiness; दुःख  = distress, pain, suffering; पुण्य  = good, virtuous; अपुण्य  = bad, evil; विषयाणाम  = object (of experience); भावनात  = radiating, projecting; चित्त  = consciousness; प्रसादनम  = calming, tranquilizing, clarification
","Other means involves radiating friendliness, compassion, delight, and equanimity towards one who is pleasant, in pain, good and bad respectively."
1,34,प्रच्छर्दनविधारणाभ्यां वा प्राणस्य,"प्रच्छर्दन = exhalation, expulsion;  विधारणाभ्यां = pause, retention;  वा = or; प्राणस्य = breath, life force
",Another way involves pausing after forceful exhalations.
1,35,विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धनी,"विषय  = object (of experience), phenomenon; वती  = having; वा  = or; प्रवृत्ति  = arising of activity; उत्पन्न = arisen, produced; मनसः = mind; स्थिति = stability, steadiness; निबन्धनी = holds",Steadily observing as new (sattvik) sensations arise  (by the means of any of the 5 sense organs) can be a way to subdue distractions and focus the mind.
1,36,विशोका वा ज्योतिष्मति,"विशोका  = free of sorrow; वा  = or; ज्योतिष्मती  = luminous
",Experiencing thoughts that are luminous and free of sorrow can also aid in achieving stillness of mind.
1,37,वीतरागविषयं वा चित्तम्,"वित  = free from, without; राग  = desire, passion, attachment; विषयं = object (of experience); वा = or; चित्त = consciousness
",Focusing on things/people that do not inspire attachment can be a helpful technique in meditation.
1,38,स्वप्ननिद्राज्ञानालम्बनं वा,स्वप्न  = dream; निद्रा  = sleep; ज्ञान  = knowledge; आलम्बनं = resting on; वा = or,Reflecting on insights gained while asleep and dreaming can be a source of guidance too.
1,39,यथाभिमतध्यानाद्वा,यथा = as; अभिमत  = desired; ध्यानात  = meditative absorption; वा = or,Meditative absorption in any desired (sattvik) object of one's choice can lead to a state of deep concentration and awareness.
1,40,परमाणुपरममहत्त्वान्तोऽस्य वशीकारः,"परम  = ultimate, highest, purest; अणु = minute, infinitesimal; महत्त्व = greatness, magnitude; अंतो = extending from...to; अस्य  = his; वशीकार  = mastery
","Complete absorption in any object, whether subtlest and (macroscopic or) microscopic , is possible through meditation."
1,41,क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः,"क्षीण  = dwindled, decreased; वृत्ति  = patterning, turnings, movements; अभिजातस्य  = faultless, transparent; ईव = like; मणि  = jewel; गृहीत  = one who grasps, perceiver; ग्रहण  = grasping, perceiving; ग्राह्येषु  = grasped, object of perception; तत  = that; स्थ  = abide; तत  = that; अञ्जनता = saturation, taking the form of something else; समापत्ति = coalescence, unified contemplation
","As the fluctuations of mind fade away, a transparent mode of perception called 'samapatti'* alike to a transparent jewel/prism takes over. This transparent mind reflects everything in its perview equally - subject, object, or act of perceiving - like a prism (reflecting the constituents of light in seven colors)."
1,42,तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः,"तत्र  = there, in that; शब्द  = verbal, linguistic; अर्थ  = meaning, purpose; ज्ञान  = knowledge; विकल्प  = conceptualization; संकीर्ण  = intermingled; सवितर्क  = thought; समापत्ति  = coalescence, unified contemplation","In the state of 'savitarka samapatti'* i.e. samapatti* with physical awareness constitutes with liguistic idea of word, meaning and idea."
1,43,स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का,"स्मृति = memory, mindfulness; परिशुद्धौ = wiping clean, purification; स्वरूप = own form, identity; शून्य  = empty; इव = like; अर्थ  = meaning, purpose; मात्र  = only; निर्भासा  = shining; निर्वितर्का  = beyond thought
","At the next stage, objects lose their association with memory and are formless, revealing only their essential nature. This stage is known as 'nirvitarka'*."
1,44,एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता,"एतयैव  = by this; ईव = like, thus; सविचार  = reflecting; निर्विचार  = not reflecting; च = and; सुक्ष्म  = subtle; विषय  = object (of experience), phenomenon; व्याख्यात = described, explained
","Similarly, the states of 'savichara'* and 'nirvichara'* have objects of contemplation which are subtle in nature."
1,45,सूक्ष्मविषयत्त्वं चालिङ्गपर्यवसानम्,"सूक्ष्म = subtle; विषयत्वं  = the thing itself, thus-ness of an object; च  = and; अलिंग  = without form; पर्यवसानम  = ending, terminating","By tracing subtle objects back to their undifferentiated nature, they can be understood."
1,46,ता एव सबीजः समाधिः,"ता  = these; एव  = only, also; सबीज  = with seed; समाधि  = oneness, integration
","The four atages of awareness (mentioned above) - savitarka*, nirvitarka*, savichara* and nirvichara *- are referred to as meditative absorption that contains latent impressions (seeds)."
1,47,निर्विचारवैशारद्येऽध्यात्मप्रसादः,"निर्विचार = not reflecting; वैशारद्ये = lucidity, purity; अध्यात्म = innermost self; प्रसाद  = calming, pacification, clarification
","(Among these four stages) once the stage of nirvichara* is comprehended, the nature of the self is illuminated."
1,48,ऋतंभरा तत्र प्रज्ञा,ऋतं = truth; भरा  = bearing; तत्र  = in that; प्रज्ञा  = wisdom,The wisdom that arises from this comprehension is infallible.
1,49,श्रुतानुमानप्रज्ञाभ्यामन्यविषयाविशेषार्थत्वात्,"श्रुती  = what has been heard, teachings; अनुमान  = inference; प्रज्ञाभाम  = wisdom; अन्य  = other; विषय  = object (of experience), phenomenon; विशेष = difference, distinction; अर्थत्वात  = function, role","This wisdom, unlike knowledge gained from inference or instruction, therefore holds a special importance."
1,50,तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी,"तत = that; जै  = born of; संस्कार  = latent impressions; अन्य = other; संस्कार  = latent impressions; प्रतिबन्धी = prevents, obstructs
","The impressions/ideas generated by this special knowledge, hinder the activation of other impressions."
1,51,तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः,"तस्य = of this; अपि  = also; निरोध = stilling, cessation, restriction; सर्व = all; निरोध  = stilling, cessation, restriction; निर्बीज = seedless; समाधि = oneness, integration
","When these impressions too come to an end, and the movement of consciousness is entirely pacified, this stage of 'impressionless' consciousness is termed as 'seedless' meditative absorption."
2,1,तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः,"तप  = heat, intensity of discipline, austerity; स्वाध्याय  = self-study; ईश्वर = divine ideal of pure awareness; प्रणिधान = dedication, application, alignment; क्रिया = action; योग = process of yoking; union","Kriya Yoga comprises of self discipline, study of self, and devotion towards Ishvara."
2,2,समाधिभावनार्थः क्लेशतनूकरणार्थश्च,"समाधि  = oneness, integration; भावना  = realizing, becoming; अर्थ  = meaning, purpose; क्लेश  = cause of suffering, corruption, hindrance, affliction, poison; तनू  = slender, weak; करण = making; अर्थ = meaning, purpose; च = and
",The aim of this path of action is to eliminate the roots of suffering and accomplish samadhi* (an advanced meditative state).
2,3,अविद्यास्मितारागद्वेषाभिनिवेशाः पञ्च क्लेशाः,"अविद्या  = lack of wisdom, not seeing things as they are; अस्मिता = the sense of ‘I’, egoism; राग  = desire, passion, attachment; द्वेष  = aversion; अभिनिवेश  = clinging to life, self-preservation; क्लेश  = cause of suffering, corruption, hindrance, affliction, poison","The roots of suffering include - ignorance, the sense of 'I', attachment, aversion, and fear of death."
2,4,अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्,"अविद्या  = lack of wisdom, not seeing things as they are; क्षेत्र  = field; उत्तरेषां  = other, following; प्रसुप्त  = dormant; तनु  = thin; विच्छिन्न  = interrupted; उदारानाम  = activated, aroused
","The causes of suffering germinate due to 'ignorance' and these sufferings can be either dormant, weakened, interrupted or fully activated."
2,5,अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या,"अनित्य  = impermanent; अशुचि  = impure; दुःख  = distress, pain, suffering; अनात्मसु  = not self; नित्य  = permanent; अशुचि = pure; सुख  = happiness; आत्म = self, essence; ख्याति  = seeing; अविद्या  = lack of wisdom, not seeing things as they are","Ignorance is the state where one confuses impermanence, impurity, distress, and non self with permanence, purity, happiness, and self."
2,6,दृग्दर्शनशक्त्योरेकात्मतेवास्मिता,"दृग = pure awareness, witness, see-er; दर्शन = vision, perspective; आक्त्यो  = power; एक  = one; आत्मता  = selfhood; एव  = as it were, like, thus; अस्मिता = the sense of ‘I’, egoism
",The sense of 'I' (wrongly) identifies perception of pure awareness as the perception of the senses.
2,7,सुखानुशयी रागः,"सुख  = happiness, pleasure; अनुशयी  = following; राग = wanting, desire, passion, attachment
",Attachment is the cause of pleasurable experiences.
2,8,दुःखानुशयी द्वेषः,"दुःख  = distress, pain, suffering; अनुशयी  = following; द्वेष  = aversion
",Aversion is a cause of suffering(s).
2,9,स्वरसवाही विदुषोऽपि तथा रूढोऽभिनिवेशः,"स्व  = own;  रस = taste; वाही  = flowing; विदुषी   = sage, wise person; अपि  = also, even; तथा  = thus; रुढो = rooted; अभिनिवेश  = self-preservation
","Even the wise similar to a non-wise, instinctively fear death, perpetuating suffering."
2,10,ते प्रतिप्रसवहेयाः सूक्ष्माः,"ते  = these; प्रति  = with regard to, toward, reversing; प्रसव  = flow, motion, creation, inception; हेय = overcome, overwhelmed; सुक्ष्म  = subtle
",These kleshas* (sufferings) are very subtle (hence not easily erased). They are eliminated only when the mind merges into its orgin.
2,11,ध्यानहेयास्तद्वृत्तयः,"ध्यान = meditative absorption; हेय = overcome, overwhelmed; तद = its, that, of these; वृत्तय = patterning, turnings, movements
","Through meditation, the fluctuations of mind that arise due to these kleshas* (sufferings) can be terminated."
2,12,क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः,"क्लेश = cause of suffering, corruption, hindrance, affliction, poison; मूल  = root; कर्म  = action; शय  = store, residuum; दृष्टा  = seen, perceptible; अदृष्टा = unseen; जन्म = birth; वेदनीय = to be experienced
","The deposits of karma* (actions) are rooted in the causes of klesha* (suffering), which is experienced either in the future or in the present."
2,13,सति मूले तद्विपाको जात्यायुर्भोगाः,"सति  = existing; मूल  = root; तद = its, that; विपाक = ripening, fruition; जाति = birth, rank; आयु = span of life; भोग = experience, enjoyment
","As long as the root source i.e. klesha (suffering) exists, its contents will continue to result as - type of birth, span of life, and experience of life."
2,14,ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्,"ते  = they, these; ह्लाद = delight; परिताप = anguish; फल = fruit; पुण्य  = good, virtuous; अपुण्य = bad, evil; हेतुत्वात = causality
","Each person's- type of birth, span of life, and experience of life, fructifes either as pleasure or pain, which is resultant of their past virtuous or viceful actions."
2,15,परिणाम तापसंस्कार दुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः,"परिणाम  = transformation; ताप   = anguish; संस्कार = latent impressions; दुःख = distress, pain, suffering; गुण = fundamental qualities of nature; वृत्ति  = patterning, turnings, movements; विरोधात = conflict, opposition; च = and; दुःख = distress, pain, suffering; एव = thus; सर्व = all; विवेकिन = a person of discrimination
","The wise recognize that suffering is inherent in all experiences, whether it be the agony of the results of actions, or the pain of distress, or of the burden of latent impressions (samskaras*) filled with suffering, along with the constant struggle of the flutuations of the mind due to the fundamental qualities (gunas*) of nature."
2,16,हेयं दुःखमनागतम्,"हेयं  = overcome, overwhelmed; दुःख = distress, pain, suffering; अनागतम = future
","However, it is possible to prevent suffering from arising altogether."
2,17,द्रष्टृदृश्ययोः संयोगो हेयहेतुः,"दृष्टा = seer, witness, pure awareness; दृश्य = what is seen; संयोग = union, coupling; हेय  = overcome, overwhelmed; हेतु = cause",The root cause of all suffering is the mistaken belief that pure awareness and the perception of awareness are inseparable.
2,18,प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्,"प्रकाश  = brightness; क्रिया = action; स्थिति = stability, steadiness; शीलं = character;भूत  = element; इन्द्रिय  = sensory apparatus; आत्मकं  = self, essence; भोग  = experience, enjoyment; अपवर्ग = emancipation, liberation; अर्थ = meaning, purpose, approach; दृश्यम = what is seen","The phenomenal world that awareness perceives is characterized by luminosity (sattva), activity (rajas), and inertia (tamas), and is composed of - elements and senses, and serves the purpose of both sensual experience as well as liberation (to drasta*)."
2,19,विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि,"विशेष = difference, distinction; distinct; अविशेष = indistinct; लिंग  = mark, characteristic; मात्र  = only; अलिंगानि = undifferentiated, without marks; गुण = fundamental qualities of nature; पर्वाणि = level, state
","The various levels of existence - whether they are  differentiated, undifferentiated, distinct or indistinct - are all expressions of the basic characteristics inherent in nature (gunas*)."
2,20,द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः,"दृष्टा = pure awareness, witness, see-er; दृशि = seeing; मात्र = only; सुद्ध = pure; अपि = also, although; प्रत्यय = perception, thought, intention, representation; अनुपश्य = to behold
","Pure awareness (drashta*) is simply the act of seeing (hence called seer), but it typically appears to function through the perceiving mind despite its purity."
2,21,तदर्थ एव दृश्यस्यात्मा,"तद = its, that; अर्थ = meaning, purpose, approach; एव = thus; दृश्य = of what is seen; आत्म = self, essence
",The purpose of the phenomenal world (drashya*) is essentially to reveal this truth (for the seer).
2,22,कृतार्थं प्रतिनष्टमप्यनष्टं तदन्यसाधारणत्वात्,"कृत = done, accomplished; अर्थ = meaning, purpose, approach; प्रति = with regard to, toward, reversing; नष्ट = ceased; अपि  = also; अनष्ट  = not ceased; तद = its, that; अन्य = other; साधारणत्वात = common experience","Once this realization occurs, the phenomenal world ceases to be for them, but remains a common reality for the (non-realized) others."
2,23,स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः,"स्व  = own; स्वामी = owner; शक्ती  = power; स्व  = own; रूप = form; उपलब्धि = acquisition; हेतु = cause, reason; संयोग = union, coupling
","It is the apparent indivisibility of pure awareness and the phenomenal world (i.e. the concept of conjunction), that gives insight into the potency of both the possessor and the possessed."
2,24,तस्य हेतुरविद्या,"तस्य = of this, that; हेतु = cause, reason; अविद्या = lack of wisdom, not seeing things as they are
",The cause of this phenomenon (of conjunction) is ignorance.
2,25,तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यम्,"तद = its, that; अभावात   = non-existence, non-becoming, disappearance; संयोग = union, association, mingling; अभाव = non-existence, non-becoming, disappearance; हानं = cessation; तद = its, that; दृश्यो = seeing; कैवल्यम = emancipation, isolation of pure awareness","When this ignorance fades, the appearance of indivisibility also fades, and it becomes clear that pure awareness is free and unaffected by phenomenal world which the state of liberation (kaivalya*)."
2,26,विवेकख्यातिरविप्लवा हानोपायः,"विवेक = discrimination; ख्याति = seeing; अविप्ल्व = continuous, uninterrupted; हान = cessation; उपाय = means
","Unflinching discriminative discernment (between the seer and the seen) is the path to liberation (not the final state yet, this is the upper stage of Ritambhara pragya (1.48) where even this prayga ceases)."
2,27,तस्य सप्तधा प्रान्तभूमिः प्रज्ञा,"तस्य  = of this, that; सप्तधा = sevenfold; प्रान्त = last; भूमि  = stage, level; प्रज्ञा = wisdom
","On this path of liberation, the one (yogi) with the wisdom of discriminative discernment extends to seven ultimate stages."
2,28,योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः,"योग = process of yoking, union; अंग = limb, component; अनुष्ठान = performance, practice; अशुद्धि = impurity; क्षय = dwindling, decreasing; ज्ञान = knowledge; दीप्ती = radiance; ए = extending to; विवेक = discrimination; ख्याति = seeing","By practicing the components of yoga, impurities diminish, allowing the light of understanding to shine and illuminate the path to discriminative awareness."
2,29,यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि,"यम = external discipline; नियम  = internal discipline; आसन = posture; प्राणायाम = breath regulation; प्रत्याहार = withdrawal of the senses; धारणा = concentration; ध्यान = meditative absorption; समाधि = oneness, integration; अष्टावङ्गानि = eight
 aògâni = limbs","Social discipline, personal observances, pyscho-physical posture, breath regulation, withdrawl of senses, concentration, meditation and liberation make up the eight limbs of yoga."
2,30,अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः,"अहिंसा = not harming; सत्य = truthfulness, truth; अस्तेय = not stealing; ब्रह्मचर्य = celibacy, impeccable conduct; अपरिग्रह = not being acquisitive; यम = external discipline","The five social disciplines are non-violence, being truthful, not stealing, practicing celibacy, and avoiding materialism."
2,31,जातिदेशकालसमयानवच्छिन्ना सार्वभौमा महाव्रतम्,"जाति = birth, rank; देश = place; काल = time; समय = circumstance; अनवच्छिन्ना = unlimited, irrespective of; सर्व = all; भौम = at a level; महा  = great; व्रतम = vow, commitment","These principles are solemn resolutions. They are not bound by one's social status, territory, specific time or any duration. They are universal."
2,32,शौचसंतोषतपः स्वाध्यायेश्वरप्रणिधानानि नियमाः,"शौच  = purity; संतोष = contentment; तप = heat, intensity of discipline, austerity; स्वाध्याय = self-study; ईश्वर = divine ideal of pure awareness; प्रणिधान = surrender, dedication, application, alignment; नियम  = internal discipline","The five personal observances are purifying the body, cultivating contentment, practicing austerity, self-study, and devotion to God."
2,33,वितर्कबाधने प्रतिपक्षभावनम्,"वितर्क = analytical thinking, unwholesome thoughts; बाधन = repelling; प्रतिपक्ष = opposite; भावनम = realizing, becoming
",Negative thoughts can be countered by developing positive ones.
2,34,वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्,"वितर्क  = analytical thinking, negative thoughts; हिंसा = harming; आदय  = et cetera; कृत = done, accomplished; कारित = caused to be done, instigated; अनुमोदित = approved; लोभ = greed; क्रोध = anger; मोह = delusion; पूर्वक = preceded by; मेदु = mild; मध्य  = moderate; अधिमात्र = extreme, intense; दुःख = distress, pain, suffering; अज्ञान = ignorance; अनंत = endless, boundless; फल  = fruit; इति  = thus; प्रतिपक्ष = opposite; भावनम = realizing, becoming","Negative thoughts such as violence etc. arise from greed, anger, or attachment, and regardless of their intensity such as less, medium or excessive, inevitably lead to ignorance and suffering. Therefore, it is necessary to cultivate counteracting (i.e.positive) thoughts."
2,35,अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः,"अहिंसा = not harming; प्रतिष्ठा = based on, grounded in; तत  = that, these; सन्निधौ = presence; वैर = hostility; त्याग = abandonment","When one is strongly rooted in non-violence, it fosters an environment (around that yogi) where others resign their hatred."
2,36,सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्,"सत्य = truthfulness, truth; प्रतिष्ठा = based on, grounded in; क्रिया = action; फल  = fruit; श्रयत्वम  = rest on","Those who become firmly rooted in truthfulness, experience every action and its outcome in accordance with the truth."
2,37,अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्,"अस्तेय = not stealing; प्रतिष्ठा = based on, grounded in; सर्व = all; रत्न = jewel; उपस्थानम = approach, materialize
","For those established in the virtue of non-stealing (or not accepting which is not their's), entire treasures are revealed."
2,38,ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः,"ब्रह्मचर्य = celibacy, impeccable conduct; प्रतिष्ठा = based on, grounded in; वीर्य = energy, vigor; लाभ = acquired
",Celibacy when deeply ingrained secures energy.
2,39,अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः,"अपरिग्रह = not being acquisitive; स्थैर्य = being settled in; जन्म = birth; कथंता = understanding why; संबोध = insight
","Being resolute in the state of non-greediness (desirelessness), the understanding of (previous) births is revealed. "
2,40,शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः,"शौच = purity; स्व = own; अंग = limb, component; जुगुप्सा = disinclination, detachment; परै = other; असंसर्ग = freedom from contact
","Practicing cleanliness, one becomes free from the body's compulsions and from the need of (physically) associating with others."
2,41,सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च,"सत्त्व = clarity, luminosity; a fundamental essence of nature, or guna; शुद्धि = purity; सौमनस्य = gladness; एक  = one; आग्र्य = pointed; इन्द्रिय = sensory apparatus; जय = mastery; आत्म = self, essence; दर्शन = vision, perspective; योग्यता = capability; च = and","Developing sattva through the practice of cleanliness (mental purification) leads to radiance, increased ability to focus, sense control, and ability for self-awareness."
2,42,संतोषादनुत्तमः सुखलाभः,"संतोष = contentment; अनुत्तम = unsurpassed; सुख = happiness; लाभ = acquired
",Contentment brings an unmatched sense of joy.
2,43,कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः,"काया = body; इन्द्रिय = sensory apparatus; सिद्धि = perfection; अशुद्धि = impurity; क्षयात = dwindling, decreasing; तपस = heat, intensity of discipline, austerity","Through intense discipline, impurities are burned away, and the body and senses become highly refined."
2,44,स्वाध्यायादिष्टदेवतासंप्रयोगः,"स्वाध्याय = self-study; इष्ट = desired; देवता = deity; संप्रयोग = contact
",Self-reflection strengthens the connection with one's personal deity.
2,45,समाधिसिद्धिरीश्वरप्रणिधानात्,"समाधि = oneness, integration; सिद्धि = perfection; ईश्वर = divine ideal of pure awareness; प्रणिधान = surrender, dedication, application, alignment",Devotion towards God or Ishvara* bestows the competence to attain samadhi* (liberation).
2,46,स्थिरसुखमासनम्,"स्थिर = steady, stable; सुखम = happiness; आसन = posture
",The body should actualize both steadiness and ease during a psychophysical posture.
2,47,प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम्,"प्रयत्न = effort; शैथिल्य = relaxation; अनन्त = endless, boundless; समापत्तिभ्याम = coalescence, unified contemplation
","This is possible when all effort is relaxed, and a sense of unity between the body and the infinite universe emerges."
2,48,ततो द्वंद्वानभिघातः,"ततो = therefore, from these, from that; द्वंद्व = play of opposites, dualities; अनभिघात = insulation, being beyond disturbance
","At this point, the dualities of opposites no longer disturbs one."
2,49,तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः,"तस्मिन् = in this; सति = existing; श्वास = inhalation; प्रश्वास = exhalation; गति = flow;  विच्छेद  = cessation, interruption; प्राणायाम = breath regulation","After the psychophysical posture is achieved, breath regulation follows. It happens when inhalations and exhalations are regulated."
2,50,बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्यामि परिदृष्टो दीर्घसूक्ष्मः,"बाह्य = external; अभ्यन्तर = internal; स्तम्भ = stationary; वृत्ति = patterning, turnings, movements; देश = place; काल = time; संख्या = number; परिदृष्टो  = observed, measured, scrutinized ; दीर्घ = long; सूक्ष्म = subtle
","(Breath regulation or Pranayama* has three dimensions) inhalation, exhalation, and the (various) pauses (kumbhakka*). By paying attention to the place, time and number of each aspects, they become more subtle and extended."
2,51,बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः,"बाह्य = external; अभ्यान्तर = internal; विषय = object (of experience), phenomenon; अक्षेपी = transcending; चतुर्थ = fourth
","In the fourth dimension (of breath regulation), the division between inhaling and exhaling disappears."
2,52,ततः क्षीयते प्रकाशावरणम्,"तत = therefore, from these, from that; क्षीयते = disappears; प्रकाश = brightness; आवरणम = covering, veil, layer
","Then, the concealer of the illumination (sattva*) fades."
2,53,धारणासु च योग्यता मनसः,"धारणासु = concentration; च = and; योग्यता = capability; मनस = mind
","Also, the capability of the mind to concentrate (dharana*) is actualized."
2,54,स्वविषयासंप्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः,"स्व = own; विषय = object (of experience), phenomenon; असंप्रयोग = uncoupling; चित्त = consciousness; स्व = own; रूप = form; अनुकार = imitation, following suit; इव = like, thus, as it were; इन्द्रिय = sensory apparatus; प्रत्याहार = withdrawal of the senses
","When the senses are disengaged from their respective sense objects and identifies with the nature of the chitta, then sense withdrawal (Pratyahara*) happens. "
2,55,ततः परमावश्यतेन्द्रियाणाम्,"तत: = therefore, from these, from that; परम = ultimate, highest, purest; वश्यत = obedience, subservience; इन्द्रिय  = sensory apparatus","Afterwards, the supreme mastery over the senses is attained."
3,1,देशबन्धश्चित्तस्य धारणा,देश = place; बन्ध  = binding;  चित्त = consciousness; धारणा = concentration,Concentration/Attention is focusing on a single place.
3,2,तत्र प्रत्ययैकतानता ध्यानम्,"तत्र = there, in that; प्रत्यय = perception, thought, intention, representation; एक  = one; तानता = extension, stretching; ध्यान  = meditative absorption
","In meditation, one's entire perceptual experience becomes uninturreptedly aligned with that object."
3,3,तदेवार्थमात्रनिर्भास स्वरूपशून्यमिव समाधिः,"तद = its, that; एव = thus; अर्थ = meaning, purpose, approach; मात्र  = only; निर्भास = shining; स्व  = own; रूप = form; शून्य  = empty; इव = like, thus, as it were; समाधि = oneness, integration
","When only the essence of that object (used for dhyana) remains, and (chitta's) own functions (other cognitive abilities) appears non-existent then samadhi* has been achieved."
3,4,त्रयमेकत्र संयमः,"त्रयम = these three; एकत्र  = in one, as one; संयम = constraint, perfect discipline
","The pure state of cognition (samyama*) involves all the (above) three (concentration, meditative absorption, and integration towards a single object.) "
3,5,तज्जयात्प्रज्ञालोकः,"तद = that; ययात = mastery; प्रज्ञा = wisdom; आलोक = illumination, flashes of brilliance
","When one masters this discipline, light of wisdom dawns. [Stages of this wisdom has been mentioned in sutra 2.27]"
3,6,तस्य भूमिषु विनियोगः,"तस्य = of this, that; भूमिषु = stage; विनियोग = progression, application
",It (Samyama* or pure state of cognition) should be applied (sequentially) on various stages or planes (of refined cognition).
3,7,त्रयमन्तरङ्गं पूर्वेभ्यः,"त्रयम = these three; अन्तर  = inner; अंग  = limb, component; पूर्वेभ्य = earlier
","These three limbs (concentration, absorption, and integration) are innermost with respect to the previous five."
3,8,तदपि बहिरङ्गं निर्बीजस्य,"तद = its, that; अपि = also; बहि = external; अंग = limb, component; निर्बीज = seedless
","However, even these three are considered extrinsic with respect to the state of integration that bears no potential/seeds (Nirbeej Samadhi*). "
3,9,व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः,"व्युत्थान = emergence; निरोध = stilling, cessation, restriction; संस्कार = latent impressions; अभिभव = subjugation, suppression, submergence; प्रादुर = outside; भावौ  = being, becoming; निरोध = stilling, cessation, restriction; क्षण = moment; चित्त = consciousness; अन्वयो = connected to, permeated; निरोध = stilling, cessation, restriction; परिणाम = transformation",The cyclical suppression of worldly or distracting smaskaras and emergence of restraining (nirodha*) samskaras eventually fades the former resulting in the frequent contact of the chitta with restraining samskaras. This enables the state of restraint or Nirodha-parinama*.
3,10,तस्य प्रशान्तवाहिता संस्कारात्,"तस्य = of this (mind); प्रशान्त = tranquil; वाहिता = flow, progression; संस्कारात = latent impressions
",The unhinged fludity of the thoughts in the mind is due to the samskaras. 
3,11,सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः,"सर्व = all; अर्थात = regarding the meaning of something; एकाग्रतयो = one-pointedness, focus; क्षय  = dwindling, decreasing; उदयौ = arising, appearance; चित्त = consciousness; समाधि  = oneness, integration; परिणाम = transformation","In the state of liberation (Samadhi parinama*), the chitta eliminates multi-pointedness and develops one-pointedness."
3,12,ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः,"ततः  = therefore, from these, from that; पुनः = again; शान्त  = quiescent, subsided; उदितौ = arisen; तुल्य  = similar, equal; प्रत्ययौ = perception, thought, intention, representation; चित्त = consciousness; एकाग्रता = one-pointedness, focus; परिणाम = transformation
","Then, again, the one object or idea of focus present/arising on the chitta is identical to the one which subsides. This state is of one-pointedness (Ekagrata parinama*)."
3,13,एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः,"एतेन = by this; भूत = element; इन्द्रियेषु   = sensory apparatus; धर्म  property, visible form, experiential substance; लक्षण = characteristic, time factors; अवस्था = condition; परिणाम = transformation; व्याख्याता = described, explained
","Similar to this (like the above changes in consiousness), dynamic changes (due to interplay of gunas) in material objects and senses can be interpreted at three levels : funtion (dharma*), timespan (lakshana*) and condition (awastha*)."
3,14,शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी,"शान्त = quiescent, subsided; उदित = arisen; अव्यपदेश्य = unmanifest; धर्म = property, visible form, experiential substance; अनुपाती = following, relying upon;धर्मी = substrate, substance
","The underlying foundation (dharmi*) remains the same, irrespective of whether it manifests in a particular form or funtion (dharma*) - before, during, or after the transformation."
3,15,क्रमान्यत्व परिणामान्यत्वे हेतुः,"क्रम = sequence, flow, succession; अन्यत्व = differentiation, variation; परिणाम = transformation; अन्यत्वे = differentiation, variation; हेतुः = cause, reason
","These transformations (of objects/awareness) seem to occur in a specific manner, which is caused by change in sequence (of characteristics)."
3,16,परिणामत्रयसंयमादतीतानागतज्ञानम्,"परिणाम = transformation; त्रय = these three; संयम = constraint, perfect discipline; अतीत = past; अनागत = future; ज्ञान = knowledge
","By carefully observing (a pure state of cognition or samyama*) the three aspects of change - function, timespan, and condition, one can gain insights into both the past and future."
3,17,शब्दार्थप्रत्ययानामितरेतराध्यासात्संकरस्तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानम्,"शब्द = verbal, linguistic; अर्थ = meaning, purpose, approach; प्रत्ययान = perception, thought, intention, representation; इतरेतर  = one another; अध्यासात = superimposition; संकर = confusion, mixing up; तत  = that, these; प्रविभाग = distinction; संयम = constraint, perfect discipline; सर्व = all; भूत = element, being; रुत = language, sound; ज्ञान = knowledge","The concepts of word, meaning, and perception are often intertwined, creating confusion between them. However, by paying attention to the differences between them through perfect discipline (samyama*), one can gain insights into the sounds of all living beings."
3,18,संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम्,"संस्कार = latent impressions; साक्षात = direct, through the eye; करणात = making, observing; पूर्व = earlier; जाति = birth, rank; ज्ञान = knowledge",Examining the dormant mental impressions (samskaras*) through direct perception bestows insights into past lives.
3,19,प्रत्ययस्य परचित्तज्ञानम्,"प्रत्ययस्य = perception, thought, intention, representation; परा  = other; चित्त = consciousness; ज्ञान = knowledge",It is possible to gain insight into the consciousness of another person by focusing on their perceptions (pratyaya*).
3,20,न च तत्सालम्बनं तस्याविषयीभूतत्वात्,"न = not; च = and; तत = that, these; सालम्बनं = with support; तस्य = of this, that; अविषयी  = not present, absent; भूतत्वात = actuality, being
","However, this insight does not extend to the object (alambana*) of their perceptions since it (the object) is not actually the subject matter of the one who is focussing (i.e. the yogi)."
3,21,कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भे चक्षुष्प्रकाशासंयोगेऽन्तर्धानम्,"काया = body; रूप = form; संयम = constraint, perfect discipline; तत = its, that; ग्राह्य = to be received, perceived; शक्ति = power; स्तम्भे = suspension; चक्षु = eye; प्रकाश = brightness; असंयोग = uncoupling; अन्तर्धानम = invisibility, disappearance","By observing the body's physical form with perfect discipline (samyama*), it becomes invisible. This happens when the power to perceive is suspended amidst the eye and the incoming light."
3,22,सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा,"सोपक्रमं = immediately manifest; निरुपक्रमं = slow to manifest; च = and; कर्म = action; तत = that, these; संयम = constraint, perfect discipline; अपरान्त = death; ज्ञान = knowledge; अरिष्टेभ्यो = signs, omens; वा = or",The consequences of actions (karma) may manifest instantly or take time to appear. Observing one's actions with perfect discipline or studying omens can offer insight into death.
3,23,मैत्र्यादिषु बलानि,"मैत्री = friendliness; आदिषु = and the others, et cetera; बलानि  = powers, strengths","By using perfect discipline to focus on friendliness etc.(i.e compassion, delight, and equanimity), one can internalize (their) strengths."
3,24,बलेषु हस्तिबलादीनि,"बलेषु = powers, strengths; हस्ति = elephant; बल = powers, strengths; आदीनि = and the others, et cetera
","Through focusing (samyama*) on strengths, it is possible to acquire the powers of an elephant, etc."
3,25,प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानम्,"प्रवृत्ति = arising of activity; आलोक = illumination, flashes of brilliance; न्यासात = setting down, focusing; सूक्ष्म = subtle; व्यवहित = hidden; विप्रकृष्ट = distant; ज्ञान = knowledge","Being deeply engaged in the radiance of the mind provides insight into the subtle, concealed, and remote aspects of existence (of things)."
3,26,भुवनज्ञानं सूर्ये संयमात्,"भुवन = world; ज्ञान = knowledge; सूर्ये = on the sun; संयमात = constraint, perfect discipline","With perfect focusing (samayama*) on the sun, allows one to gain insight into the universe."
3,27,चन्द्रे ताराव्यूहज्ञानम्,"चन्द्रे = on the moon; तारा = star; व्यूह = arrangement; ज्ञान = knowledge
","By using perfect discipline (samayama*) to focus on the moon, one can gain insight into the position of the stars."
3,28,ध्रुवे तद्गतिज्ञानम्,"ध्रुव = polestar; तत = its, that; गति = flow; ज्ञान = knowledge
",Perfect discipline (samayama*) enables one to gain insight into the movements/speed of the stars by focusing on the polestar.
3,29,नाभिचक्रे कायव्यूहज्ञानम्,"नाभि = navel; चक्र = wheel, energy center; काया = body; व्यूह = arrangement; ज्ञान = knowledge
","By using perfect discipline (samayama*) to focus on the navel plexus, one can gain insight into the organization of the body."
3,30,कण्ठकूपे क्षुत्पिपासानिवृत्तिः,"कंठ = throat; कूप = pit, well, cavity; क्षुत = hunger; पिपास = thirst; अनिवृत्ति = cessation",Focusing with perfect discipline (samayama*) on the pit of the throat helps to eliminate hunger and thirst.
3,31,कूर्मनाड्यां स्थैर्यम्,"कूर्म = tortoise; नाड़ी = channel, duct; स्थैर्यम = being settled in",Focusing with perfect discipline (samayama*) on the 'tortoise channel' (kurma naadi) helps to cultivate steadiness.
3,32,मूर्धज्योतिषि सिद्धदर्शनम्,"मूर्ध = head, crown; ज्योतिषी = light; सिद्ध = perfected one; दर्शन = vision, perspective","Through perfect discipline (samayama*), focusing on the light at the crown of the head allows one to acquire the perspective of those who have achieved perfection (siddhas)."
3,33,प्रातिभाद्वा सर्वम्,प्रातिभात = spontaneous illumination; वा = or; सर्वम = all,"Or, intuition (a foreground of districrinatory knowledge) may bring about knowlede of all."
3,34,हृदये चित्तसंवित्,हृदये = heart; चित्त = consciousness; संवित = understanding,"By concentrating with utmost discipline on the heart, one can comprehend the essence of consciousness."
3,35,सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थात्स्वार्थसंयमात्पुरुषज्ञानम्,"सत्त्व = clarity, luminosity; a fundamental essence of nature, or guna; पुरुष = pure awareness; अत्यन्त = absolutely; असंकीर्णयो = unmixed; प्रत्यय = perception, thought, intention, representation; अविशेषो = indistinct; भोग = experience, enjoyment; परा = other; अर्थात = function, role; स्व = own; अर्थ = meaning, purpose, approach; संयम = constraint, perfect discipline; पुरुष = pure awareness; ज्ञान = knowledge","Wordly perception comprises of experiences where the pure consiousness (purusha*) is misconceived as pure (sattva*) intellect, whereas both are seperate. However, wordly perception exists to serve the comprehension of the other (i.e. pure consiousness).  By concentrating with utmost discipline on the one that dwells for itself, understanding of the pure consciousness is revealed."
3,36,ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते,"तत: = therefore, from these, from that; प्रातिभा = spontaneous illumination; श्रावण = hearing; वेदना = feeling; दर्श = seeing; स्वाद = tasting; वार्ता = smelling; जायन्ते = occur, are produced","As a result of this (above) understanding, intuition and elevated sense of hearing, touch, sight, taste, smell emerge."
3,37,ते समाधावुपसर्गा व्युत्थाने सिद्धयः,"ते = they, these; समाधौ = oneness, integration; उपसर्गा  = obstacle, impediment; व्युत्थाने = emergence; सिद्धय: = perfection, attainment
","Although these heightened sensory abilities may seem like accomplishments to outwardly directed mind, they are obstacles in the path of liberation/integration."
3,38,बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः,"बंध = binding; कारण = cause, making, perception; शैथिल्यात = relaxation; प्रचार = movement, passage; संवेदना = sensitivity; च = and; चित्त = consciousness; परा = other; शरीर = body; आवेश = entering
","By letting go of one's attachment(s) and being acutely attuned to the pathways of consciousness, it can settle in another individual's body."
3,39,उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च,"उदान = uppermost region of energy flow, or prana, जय = mastery; जल = water; पङ्क = mud; कण्टक = thorn; आदिष्व = and the others, et cetera; असंग = without touching; उत्क्रांति = rising up; च = and","By achieving mastery over the vital energy in the neck and head (udana*), one can traverse water, mud, thorns, and other obstacles without making contact with the ground, but instead floating over them."
3,40,समानजयाज्जवलनम्,"समान = energy flow through the solar plexus; जयात = mastery; ज्वलनम = radiance
","By acheiving mastery over the flow of energy through the solar plexus (samana*), one becomes radiant."
3,41,श्रोत्राकाशयोः संबन्धसंयमाद्दिव्यं श्रोत्रम्,"श्रोत्र = of hearing; आकाश = space, ether; संबंध = relationship; संयम = constraint, perfect discipline; दिव्य = divine; श्रोत्रम = faculty of hearing","By intently focusing (samyama*) on the inter-relationship of the organ of hearing and space, one can attain divine hearing."
3,42,कायाकाशयोः संबन्धसंयमाल्लघुतूलसमापत्तेश्चाऽऽकाशगमनम्,"काया = body; आकाश = space, ether; संबंध = relationship; संयम = constraint, perfect discipline; लघु = light; तूला = cotton; समापत्तेः = coalescence, unified contemplation; च = and; आकाश = space, ether; गमनम = travel","By intently focusing (samyama*) on the body's connection with the space and cultivating intense concentration (samapatti*) on the lightness as of cotton, one can travel through space."
3,43,बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः,"बहिर = external; अकल्पिता = not feasible, impossible; वृत्ति = patterning, turnings, movements; महा = great; विदेह = bodiless; ततः = therefore, from these, from that; प्रकाश = brightness; आवरण = covering, veil, layer; क्षय = disappearance
",The state of 'great disembodiment' (mahavidheha*) happens when the mind is projected outside the body into a non-imagined state. Then the veil obscuring the mind's radiance is lifted.
3,44,स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः,"स्थूल = gross; स्व = own; रूप = form; सूक्ष्म = subtle; अन्वय = pervasiveness, relation; अर्थ = meaning, purpose, approach; वत्त्व = function; संयम = constraint, perfect discipline; भूत  = element, being; जय = mastery
","By intently observing the different dimensions of matter such as gross, intrinsic, subtle, interconnectedness (at the level of gunas) and purpose (of objects) with samyama*, one attains mastery over the elements."
3,45,ततोऽणिमादिप्रादुर्भावः कायसंपत्तद्धर्मानभिघातश्च,"तत = therefore, from these, from that; अणिमा = the power to become minutely small; आदि = others; प्रादुर = outside; भाव = being, becoming; काया = body; सम्पत = perfection; तद = its, that; धर्म = property, visible form, experiential substance; अनभिघातश्च = insulation, being beyond disturbance; च = and","As a result, extraordinary abilities, such as the power to reduce oneself to the size of an atom (anima*) etc. ( and 7 more abilities) manifest. Thus the body develops ability to transcend the laws of the physical matter and attains perfection too. "
3,46,रूपलावण्यबलवज्रसंहननत्वानि कायसंपत्,"रूप = form; लावण्य = grace; बल = strength; वज्र = diamond; संहननत्वानि = durability, firmness; काया = body; संपत = perfection
","This level of perfection of the body includes qualities such as beauty, grace, strength, and the indestructibility of a thunderbolt."
3,47,ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः,"ग्रहण = grasping, perceiving; स्व = own; रूप = form; अस्मिता = the sense of ‘I’, egoism; अन्वय = pervasiveness, relation; अर्थ  = meaning, purpose, approach; वत्त्व = function; संयम = constraint, perfect discipline; इन्द्रिय = sensory apparatus; जय = mastery
","One can gain control over sense organs by samyama* (on the various aspects of sense organs) - the process of obtaining knowledge, basic properties (of the sense organs), the individuating principle (asmita*), the inherent qualities and need (of the gunas*). "
3,48,ततो मनोजवित्वं विकरण भावः प्रधानजयश्च,"ततो = therefore, from these, from that; मन = mind; जवित्वं = quickness; विकरण = without organs; भाव = condition, state; प्रधान = foundation, matrix; जय = mastery; च = and
","By doing that (samyama over sense organs) one also accquires ability to travel with the speed of thought, body independant perception and control over fundamental facets of matter (mula prakriti*)."
3,49,सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च,"सत्त्व = clarity, luminosity; a fundamental essence of nature, or guna; पुरुष = pure awareness; अन्यत = difference, distinction; ख्याति = seeing; मात्रस्य = only, merely; सर्व = all; भाव = condition, state; अधिष्ठातृत्वं = supremacy; सर्व = all; ज्ञातृत्वं = omniscience; च = and","Only when an individual perceives the distinction between pure awareness and the the intellect, they become knower of all and gain authority over existence."
3,50,तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्,"तद = its, that; वैराग्यात = dispassion, non-reaction, non-attachment; अपि = also; दोष = imperfection, flaw; बीज = seed, source; क्षय = dwindling, decreasing; कैवल्यम = emancipation, isolation of pure awareness
","When one detaches even from this omniscience and mastery, and the seeds of suffering decay, and pristine consciousness realizes its independent existence (state of kaivalya*)."
3,51,स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्,"स्थान्य = exalted, celestial; उपनिमन्त्रण = invitation; संग = contact, attachment; स्मय = pride, beaming; आकरणं = without cause; पुनः = again, repeated, renewed; अनिष्ट = undesirable; प्रसंगात = inclination, recurrence
","Even if the divine beings call upon one, it is vital to refrain from becoming attached or arrogant; otherwise, suffering will resurface."
3,52,क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्,"क्षण = moment; तत = that, these; क्रम = sequence, flow, succession; संयम = constraint, perfect discipline; विवेक  = discrimination; जा = born; ज्ञान = knowledge","By intently focusing (samyama*) on the succession of moments in time, one gains insights that arise from discernment."
3,53,जातिलक्षणदेशैरन्यतानवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः,"जाति = birth, rank; लक्षण = characteristic, time factors; देश = place; अन्यत = distinction; अनवच्छेदात = unbounded, continuous; तुल्य = similar, equal; तत = therefore, from these, from that; प्रतिपत्ति = understanding
","Due to which, distinction even between seemingly similar things on the basis of species, properties and location can be ascertained.  "
3,54,तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम्,"तारकं = transcendent, delivering; सर्व = all; विषय = object (of experience); सर्वथा = in all circumstances; विषय = object (of experience); अक्रमं = not in sequence, deconstructed; च = and; इति = thus; विवेक = discrimination; जं  = born; ज्ञान = knowledge",This liberating insight deconstructs each object and every conditions in an time independant manner (i.e it is never changing unlike any other knowledge) and signifies viveka jnanam* or liberative discernment.
3,55,सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति,"सत्त्व = clarity, luminosity, a fundamental quality of nature, or guna; पुरुष = pure awareness; शुद्धि = purity; साम्ये = equality; कैवल्यम = emancipation, isolation of pure awareness; इति = thus ",The state of 'kaivalya' or liberation dawns when the purity of intellect equals to that of the pure consciousness. 
4,1,जन्मौषधिमन्त्रतपः समाधिजाः सिद्धयः,"जन्म = birth; औषधि = herb; मन्त्र = intonation; तप = heat, intensity of discipline, austerity; समाधि = oneness, integration; जं = born of; सिद्धय = perfection, attainment
","The mystic powers can manifest by the virtue from birth, herbal remedies, chanting of mantras, austerities and absorption in samadhi."
4,2,जात्यन्तरपरिणामः प्रकृत्यापूरात्,"जाति = birth, rank; अंतर = other; परिणाम = transformation; प्रकृति = nature, phenomenal world; अपूरात  = overflow
",The transformation (or evolution) of a species is a result of nature's abundance. OR The transition to a new form occurs when the natural energies overflow.
4,3,निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्,"निमित्तम = proximate cause; अप्रयोजकं  = not causing; प्रकृति  = nature, phenomenal world; वरण = choosing; भेद = division, difference; तु = and, moreover, but; ततः = therefore, from these, from that; क्षेत्रिकवत = like a farmer","The transformation from one form to another is not caused by the inherent factors, but they only serve as guidance, akin to a farmer (directing water flow for irrigation)."
4,4,निर्माणचित्तान्यस्मितामात्रात्,"निर्माण = forming, creating; चित्त = consciousness; अस्मिता = the sense of ‘I’, egoism; मात्रात = only",Assembly of chitta (mind) is done by ego only. 
4,5,प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्,प्रवृत्ति = arising of activity; भेद = division; प्रयोजकं = causing; चित्त = consciousness; एकम = one; अनेकेषाम = many,A sequence of consciousnesses that create a multitude of unique perceptions is a orchestrated by a single personal consciousness (of the yogi).
4,6,तत्र ध्यानजमनाशयम्,"तत्र = there, in that; ध्यान = meditative absorption; जं = born; अनाशयम = not involving the store of latent impressions
",Consciousness focused due to meditative absorption does not add to the accumulation of potential impressions (unlike the other four means mentioned in 4.1).
4,7,कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्,"कर्म = action; अशुक्ल = not white; कृष्ण = not black; योगी = yogi; त्रिविधम = threefold; इतरेषाम = others
","The actions of a (true) yogi is neither white (right) nor black (wrong) unlike others (non-yogi) which are of three types (right, wrong or both)."
4,8,ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्,"तत = therefore, from these, from that; तद = its, that; विपाक = ripening, fruition; result अनुगुणाम = going with, following, accompanying; एव = thus; अभिव्यक्ति = manifestation; वासना = latent properties, traits","From it (the three fold actions), furthur outcome in accordance with the latent subconscious traits manifest ."
4,9,जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्,"जाति = birth, rank; देश = place; काल = time; व्यवहितान = hidden, separated, अपि = also, अनन्तर्यं = succession; स्मृति = memory, mindfulness; संस्कार = latent impressions; एक = one; रूपत्वात = essential form
","Memory and samskaras (subconscious impressions) are essentially identical, therefore, even if (both are) seperated by the virtue of birth, place and time they manifest without any difference of order."
4,10,तासामनादित्वं चाऽऽशिषो नित्यत्वात्,"तासाम = of these; अनादित्वं = without beginning; च = and; आशिष = primordial will to exist; नित्यत्वात = everlasting, eternity
",These (subconscious impressions) are beginningless as the desire (to exist) is everlasting.
4,11,हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः,"हेतु = cause, reason; फल = outcome,motive, effect; आश्रय = substratum, mind; आलम्बना = support, object; संगृहीत = inter-connectedness; एषाम = of these; अभावे/अभाव = non-existence, disappearance; तद = its, that
","(The fourfold pillars that sustains samskara i.e.) Cause, Motive, Substratum, and Object (of impression) are interconnected, thus, it (samskara) becomes non-existent when these (four) do so."
4,12,अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्,"अतीत = past; अनागतं = future; स्व = own; रूप = in form; अस्ति = exist; अध्व = path, route; भेदात = division, difference; धर्म = properties, visible forms, experiential substances
","Time periods of past and future are inherent in the underlying foundation (dharmi* refer 3.14), representing distinct aspects in the same continuum of experiential substances (dharma*)."
4,13,ते व्यक्तसूक्ष्मा गुणात्मानः,"ते = they, these; व्यक्त = manifest; सूक्ष्म = subtle; गुण = fundamental qualities of nature; आत्मा = self, essence
","Each of these (past, present or future), whether manifest or subtle, displays characteristics that stem from the fundamental qualities of nature (tri-gunas)."
4,14,परिणामैकत्वाद्वस्तुतत्त्वम्,"परिणाम = development, change, transformation; एकत्व = oneness, singularity; वस्तु = object, substance; तत्त्वम = thatness, elemental quality, principle
",The uniformity in/of the transformation is due to the singularity in the elemental quality (or principles).
4,15,वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः,"वस्तु = object, substance; साम्ये = equality; चित्त = consciousness; भेद = division, difference; तयो = of both; विभक्त = separation; पन्थ = path
","Because there is a multiplicity of minds (perceiving an object) but yet the object remains consistent, there is a difference in nature between the object and the mind (of the observer)."
4,16,न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्,"न = not; च = and; एक = one; चित्त = consciousness; तन्त्रं = dependent; वस्तु = object, substance; तद = that, these; अप्रमाणकं = unobserved; तदा = then; किं = what; स्यात = could be
","An object is not dependant on a single mind (for its exixtence); if it were, then what happens to it when it is not perceived (by that particular mind)?"
4,17,तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाता ज्ञातम्,"तद  = its, that; उपराग = coloring; अपेक्षित = necessity; चित्त = consciousness; वस्तु = object, substance; ज्ञाता = known; ज्ञातम = not known
",A thing is either known or not known by the mind depending on whether it is noticed by the mind.
4,18,सदाज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्,"सदा = always; ज्ञात = known; चित्त = consciousness; वृत्ति = patterning, turnings, movements; तद = that, these; प्रभो = superior; पुरुष = pure awareness; अपरिणाम = immutability","The permutations of the mind are always known its master, the purusa soul, because of the soul's unchanging nature."
4,19,न तत्स्वाभासं दृश्यत्वात्,"न = not; तत = that, these; स्व = own; आभासं = luminosity; दृश्यत्वात = seen-ness
","Nor is the mind self-illuminating, because of its nature as the object of perception."
4,20,एकसमये चोभयानवधारणम्,एक = one; समय = circumstance; च = and; उभय = both; अनवधारणम = not perceiving,There cannot be discernment of both (the mind and the object it perceives) at the same time. 
4,21,चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च,"चित्त = consciousness; आन्तर = other; दृश्य = seen; बुद्धि = perception, cognition; बुद्धे = perception, cognition; अतिप्रसङ्ग = regress; स्मृति = memory, mindfulness, depth memory; संकर = confusion, mixing up; च = and
","If (the mind) were cognized by another mind, then there would be an infinite regress of one intelligence (being known) by another intelligence. Moreover, there would also be confusion of memory."
4,22,चित्तेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्,"चित्त = pure awareness; अप्रतिसंक्रमाय = immobile, unchanging; तद = its, that; आकार = shape; आपत्तौ = assumes, occurs; स्व = own; बुद्धि = perception, intelligence; संवेदनम = sensitivity","Although it is unchanging, consciousness becomes aware of its own intelligence by means of pervading the forms assumed by the intelligence."
4,23,द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्,"दृष्टा = seer, pure awareness, दृश्य = what is seen, उपरक्तं  = colored; चित्त = consciousness; सर्व = all; अर्थ = meaning, purpose, approach, object","The mind, colored by the seer as well as by that which is seen, knows all objects."
4,24,तदसंख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात्,"तद = that, these; असंख्य = countless; वासना = latent properties, traits; चित्रम = variegated, spotted; अपि = also; परा = other; अर्थ = meaning, purpose, approach, object; संहत्य = compound; कारित्वात = activity","That mind, with its countless variegated subliminal impressions, exists for another entity (other than itself) because it operates in conjunction (with other instruments)."
4,25,विशेषदर्शिन आत्मभावभावनानिवृत्तिः,"विशेष = difference, distinction, distinct, particular; दर्शिन = one who sees; आत्मा = self, essence; भाव = being, becoming; भावना = realizing, becoming; अनिवृत्ति = cessation
","For one who sees the distinction (between the mind and the soul), reflecting on the nature of the self ceases."
4,26,तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम्,"तद = then; विवेक = discrimination; निम्न = bent, inclined toward; कैवल्य = emancipation, isolation of pure awareness; प्राग = before; भार = load; चित्त = consciousness
","At that point, the mind, inclined towards discrimination, gravitates toward ultimate liberation."
4,27,तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः,"तद = that, these; छिद्रेषु = gap; प्रत्यय = perception, thought, intention, representation; अन्तराणि = other; संस्कार = latent impressions
",During the intervals (in this state of discriminate awareness) other ideas (arise) because of previous samskaras.
4,28,हानमेषां क्लेशवदुक्तम्,"हानम = cessation; एषां = of these; क्लेश = like the causes of suffering; उक्तम = described, explained
",The removal (of these previous samskaras) is said to be like (the removal) of the klesa afflictions.
4,29,प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः,"प्रसंख्य = elevation, summit; अपि = also; अकुसीदस्य = one without greed; सर्वथा = in all circumstances; विवेक = discrimination; ख्याति = seeing; धर्म = property, visible form, experiential, substance, मेघ = cloud, rain showers; समाधि = oneness, integration
","For one who has no interest even in (the fruits) of meditative wisdom on account of the highest degree of discriminative insight, the samadhi called dharma-megha, cloud of virtue, ensues. "
4,30,ततः क्लेशकर्मनिवृत्तिः,"तत = therefore, from these, from that; क्लेश = cause of suffering, corruption, hindrance, affliction, poison; कर्म = action; निवृत्ति = cessation
",From this comes the cessation of the klesas (impediments to yoga) and karma.
4,31,तदा सर्वावरणमलापेतस्य ज्ञानस्याऽऽनन्त्याज्ज्ञेयमल्पम्,"तद = then; सर्व = all; आवरण = covering, veil, layer; मल = imperfection; अपतस्य = removed; ज्ञान = knowledge, insight; अनंत्यत = infinity, the boundless; ज्ञान = to be known; अल्पम = little
","At this point, because of the unlimited nature of knowledge when all impurities have been removed from it, that which remains to be known is little."
4,32,ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम्,"ततः = therefore, from these, from that; कृत = done, accomplished; अर्थ= meaning, purpose, approach, object; परिणाम = transformation; क्रम = sequence, flow, succession; समाप्ति = termination; गुण = fundamental qualities of nature
","As a result, there is a cessation of the ongoing permutations of the gunas, their purpose now fulfilled."
4,33,क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः,"क्षण = moment; प्रतियोगी = corresponding; परिणाम = transformation; अपरा = other; अंत = end; निर्ग्राह्य = graspable; क्रम = sequence, flow, succession
",The progression (of any object through Time) corresponds to a (series of) moments. It is perceivable at the final (moment) of change.
4,34,पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति,"पुरुष = pure awareness; अर्थ = meaning, purpose, approach, object; शुन्य = empty; गुण = fundamental qualities of nature; प्रति = with regard to, toward, reversing; प्रसव = flow, motion, creation, inception; कैवल्य = emancipation, isolation of pure awareness; स्व = own; रूप = form; प्रतिष्ठा = foundation; वा = or; चिति = pure seeing; शक्ति = power; इति = that’s all, finis","Ultimate liberation is when the gunas, devoid of any purpose for the purusa, return to their original (latent) state; in other words, when the power of consciousness is situated in its own essential nature."