सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् इति
When purity between sattva and puruṣa is equal, there is isolation (kaivalya).
जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः
Perfections (siddhis) are produced by birth, herbs, mantra, austerity, or samādhi.
जात्यन्तरपरिणामः प्रकृत्यापूरात्
Transformation into another kind occurs due to the overflow of nature.
निमित्तम् अप्रयोजकं प्रकृतीनां वरणभेदस् तु ततः क्षेत्रिकवत्
The cause is not the initiator of the transformations of the natures, but the separation of obstacles is, just as with a farmer.
निर्माणचित्तान्य् अस्मितामात्रात्
Created minds arise solely from the sense of individuality.
प्रवृत्तिभेदे प्रयोजकं चित्तम् एकम् अनेकेषाम्
Among many minds with different activities, one mind is the instigator.
तत्र ध्यानजम् अनाशयम्
Among these, the mind born of meditation is without latent impressions.
कर्माशुक्लाकृष्णं योगिनस् त्रिविधम् इतरेषाम्
For yogis, karma is neither white nor black; for others, it is threefold.
ततस् तद्विपाकानुगुणानाम् एवाभिव्यक्तिर् वासनानाम्
From that, only the impressions corresponding to the results manifest.
जातिदेशकालव्यवहितानाम् अप्य् आनन्तर्यं स्मृतिसंस्कारयोर् एकरूपत्वात्
Because memory and latent impressions are of one form, succession exists even for those separated by birth, place, or time.
तासाम् अनादित्वं चाशिषो नित्यत्वात्
Their beginninglessness is due to the eternity of desire.
हेतुफलाश्रयालम्बनैः संगृहीतत्वाद् एषाम् अभावे तदभावः
Because they are held together by cause, result, support, and object, in their absence, those cease.
अतीतानागतं स्वरूपतो ऽस्त्य् अध्वभेदाद् धर्माणाम्
The past and future exist in their own forms, because of the difference in the paths of properties.
ते व्यक्तसूक्ष्मा गुणात्मानः
They, being manifest or subtle, are of the nature of the qualities.
परिणामैकत्वाद् वस्तुतत्त्वम्
Because of the unity of transformation, the reality of the object is established.
वस्तुसाम्ये चित्तभेदात् तयोर् विभक्तः पन्थाः
Because of the difference in minds, the paths of two observers are separate, even if the object is the same.
न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्
Nor is the object dependent on a single mind; if it were not validated, what would it be then?
तदुपरागापेक्षित्वाच् चित्तस्य वस्तु ज्ञाताज्ञातम्
Because the object depends on the coloring of the mind, it is known or unknown.
सदा ज्ञाताश् चित्तवृत्तयस् तत्प्रभोः पुरुषस्यापरिणामित्वात्
The modifications of the mind are always known to the master of that mind, because the puruṣa does not change.
न तत् स्वाभासं दृश्यत्वात्
That mind does not illuminate itself, because it is an object of perception.
एकसमये चोभयानवधारणम्
At one and the same moment, both cannot be apprehended.
चित्तान्तरदृश्ये बुद्धिबुद्धेर् अतिप्रसङ्गः स्मृतिसंकरश् च
If one mind were to perceive another mind, there would be excessive proliferation of intellects and confusion of memories.
चितेर् अप्रतिसंक्रमायास् तदाकारापत्तौ स्वबुद्धिसंवेदनम्
Because consciousness does not move between them, when it takes on that form, it is aware only of its own intellect.
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्
The mind, colored by both the seer and the seen, is capable of all experiences.
तद् असंख्येयवासनाभिश् चित्रम् अपि परार्थं संहत्यकारित्वात्
Though variegated by countless latent impressions, the mind acts for another, because it is constructed as an aggregate.
विशेषदर्शिन आत्मभावभावनानिवृत्तिः
For one who sees with discernment, the tendency to imagine a self ceases.
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम्
Then the mind is inclined toward discrimination and is drawn toward liberation.
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः
In the gaps, other impressions arise from latent tendencies.
हानम् एषां क्लेशवद् उक्तम्
Their removal is described as with the afflictions.
प्रसंख्याने ऽप्य् अकुसीदस्य सर्वथा विवेकख्यातेर् धर्ममेघः समाधिः
For one who is utterly non-attached even to discriminative knowledge, there arises the samadhi called 'cloud of dharma.'