dataset upload

dataset/BWG data/Bhagwad_Gita_Verses_Concepts.csv

@@ -0,0 +1,76 @@
+Chapter,Verse,Concept,Keyword,Sanskrit,English
+2,13,Transmigration of Soul,Transmigration,देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा| तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति || 2.13 || ,"Just as childhood, youth, and old age are natural stages for a living being in their current body, so too is the attainment of a new body. Therefore, a wise person is not deceived."
+2,14,Impermanance of pleasure and pain,Transience,मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः| आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत || 2.14 || ,"The sensations of cold and heat, pleasure and pain, are a result of the interaction between our sense organs and external objects. However, these experiences are impermanent and will come to an end. Oh, descendant of Bharata, accept them without attachment."
+2,22,Transmigration of Soul,Transmigration,वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि| तथा शरीराणि विहाय जीर्णा- न्यन्यानि संयाति नवानि देही || 2.22 || ,"Just as a person discards old and tattered clothes and replaces them with new ones, similarly, after leaving behind an old and worn-out body, the embodied soul associates with a new body."
+2,25,Characteristics of Soul,Soul,अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते| तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि || 2.25 || ,"It is said that ""This"" is imperceptible, unimaginable, and immutable. Thus, having understood ""This"" in this way, one should not experience sorrow."
+2,27,Cycle of Birth and Death,Transmigration,जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च| तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि || 2.27 || ,"The demise of every being born into this world is inescapable, and rebirth after death is equally predetermined. Thus, there is no need to lament over an unavoidable truth."
+2,48,Equanimity,Equanimity,योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय| सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते || 2.48 ||  ,"O Dhananjaya (Arjuna), by immersing yourself in Yoga, perform your actions with equanimity, relinquishing attachment and remaining steady in success and failure. This state of equanimity is known as Yoga."
+2,55,Equanimity,Equanimity,प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्| आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते || 2.55 ||  ,"The Lord said- Partha, when an individual completely gives up all desires that have entered the mind and finds contentment solely in the Self, through the Self, that person is known as one with unwavering wisdom."
+2,56,Equanimity,Equanimity,दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः| वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते || 2.56 ||  ,"The person who remains steadfast in the face of misery, is uninterested in worldly pleasures, and is free from attachment, fear, and anger is known as a wise sage with unwavering wisdom."
+2,58,Sense Control,Self-restraint,यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः| इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता || 2.58 ||  ,"When an individual completely disengages from their senses from the objects of the senses, like a tortoise that disengages its limbs into its shell, their wisdom becomes firmly rooted."
+2,61,Sense control,Self-restraint,तानि सर्वाणि संयम्य युक्त आसीत मत्परः| वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता || 2.61 ||  ,"By controlling all of the senses, one should remain focused on Me as the absolute. The wisdom of an individual whose senses are under check becomes unwavering."
+2,62,Detachment,Detachment,ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते| सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते || 2.62 ||  ,"When an individual constantly thinks on objects, attachment to those objects arises. From this attachment, desire grows and from desire, anger arises."
+2,63,"Anger, Delusion",Agitation,क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः| स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति || 2.63 ||  ,"Anger leads to delusion, which in turn results in the loss of memory. The loss of memory causes the loss of one's discriminative abilities, and without proper discrimination, one's downfall is certain."
+2,64,"Equanimity, Sense control",Equanimity,रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्| आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 2.64 ||  ,"The self-controlled person achieves tranquility by perceiving objects with senses that are free from attraction and repulsion, and are under his own control."
+2,71,Peace,Peace,विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः| निर्ममो निरहंकारः स शांतिमधिगच्छति || 2.71 ||  ,"The individual who rejects all desires and moves without any attachment or sense of ownership, and without any arrogance, attains true inner peace."
+3,8,Importance of performing duty,Duty,नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः| शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः || 3.8 ||  ,"Perform one's essential duties, because action is superior to inaction. Even the sustenance of one's body is impossible through inaction."
+3,19,Detachment,Detachment,तस्मादसक्तः सततं कार्यं कर्म समाचर| असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः || 3.19 ||  ,"Therefore, it is important to be detached and consistently fulfill one's obligatory duty, because by doing so without attachment, one can attain the Highest state."
+3,37,"Cause of Sin, Rajas, Anger",Gunas,काम एष क्रोध एष रजोगुणसमुद्भवः| महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् || 3.37 ||  ,"Recognize desire and anger, which arise from the quality of rajas, as great destroyers and great sins. They should be considered as the enemy within."
+3,38,Ignorance,Ignorance,धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च| यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् || 3.38 ||  ,"Just as fire is covered by smoke, a mirror is obscured by dirt, and a foetus is enclosed in the womb, similarly the true nature of the self is covered by that."
+3,39,Ignorance,Ignorance,आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा| कामरूपेण कौन्तेय दुष्पूरेणानलेन च || 3.39 ||  ,"Desire, O son of Kunti, is an unquenchable fire that constantly obstructs the wise from attaining knowledge."
+4,6,God's Incarnation (Avatar),Incarnation,अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्| प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया || 4.6 ||  ,"Even though I am naturally birthless and imperishable, as the Lord of all beings, by controlling My Prakriti, I manifest Myself through My own Maya."
+4,7,God's Incarnation (Avatar),Incarnation,यदा यदा हि धर्मस्य ग्लानिर्भवति भारत| अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम् || 4.7 ||  ,"Whenever there is a decline in virtue and an increase in vice, I reveal Myself, O descendant of the Bharata dynasty."
+4,8,God's Incarnation (Avatar),Incarnation,परित्राणाय साधूनां विनाशाय च दुष्कृताम्| धर्मसंस्थापनार्थाय संभवामि युगे युगे || 4.8 ||  ,"In order to safeguard the righteous, vanquish the wicked, and establish righteousness, I appear in every era."
+4,36,Salvation for sinners,Salvation,अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः| सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि || 4.36 || ,"Even if you are considered the greatest sinner among all sinners, you can still overcome all wickedness solely through the raft of Knowledge."
+4,39,Faith and Peace,Peace,श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः| ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति || 4.39 ||  ,"One who possesses faith, is diligent, and exercises self-control can attain Knowledge, and with the attainment of Knowledge, one can soon reach the state of supreme Peace."
+5,2,Superiority of Karma Yoga,Karma,संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ| तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते || 5.2 ||  ,"Both renunciation of actions and Karma-yoga can lead to Liberation, but Karma-yoga surpasses renunciation of actions."
+5,12,Faith and Peace,Peace,युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्| अयुक्तः कामकारेण फले सक्तो निबध्यते || 5.12 ||  ,"By firmly placing one's faith and becoming determined to relinquish the fruits of one's labor, one can attain the Peace that arises from steadfastness. However, a person who lacks resolute faith and is driven by desire to attain the results of their actions becomes bound."
+5,21,Equanimity,Equanimity,बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्| स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते || 5.21 ||  ,"By detaching oneself from external objects, one can experience the bliss that exists within the Self. By focusing the mind on meditation of Brahman, one can attain the eternal Bliss that never fades away."
+5,22,Cause of Sorrow,Sorrow,ये हि संस्पर्शजा भोगा दुःखयोनय एव ते| आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः || 5.22 ||  ,"As pleasures derived from contact with external objects are fleeting and ultimately result in sorrow, a wise individual, O son of Kunti, does not take pleasure in them."
+5,23,Definition of Yogi,Yogi,शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्| कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः || 5.23 ||  ,"A person who is able to resist the urges of desire and anger even while still in their physical body is a true yogi, and such a person experiences true happiness."
+5,26,Salvation,Salvation,कामक्रोधवियुक्तानां यतीनां यतचेतसाम्| अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् || 5.26 ||  ,"For ascetics who have achieved self-control, conquered desire and anger, and attained realization of the Self, the state of absolute freedom or salvation is present in all directions."
+6,11,Physical Preparation for Meditation,Meditation,शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः| नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् || 6.11 || ,"To ensure a suitable seat for meditation, one should firmly establish in a clean location that is neither too high nor too low. The seat can be made of cloth, skin, and kusa-grass, arranged in succession from bottom to top."
+6,13,Meditation Posture,Meditation,समं कायशिरोग्रीवं धारयन्नचलं स्थिरः| संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् || 6.13 || ,"To maintain a steady posture and gaze during meditation, one should keep the body, head, and neck upright and motionless, fix their gaze at the tip of their nose, and avoid looking around."
+6,14,Mental Preparation for Meditation,Meditation,प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः| मनः संयम्य मच्चित्तो युक्त आसीत मत्परः || 6.14 || ,"In order to control the mind through concentration and ultimately attain the supreme Goal of being united with Me, one must remain seated with a calm and peaceful mind, free from fear, and committed to celibacy."
+6,15,Reward of Meditation,Meditation,युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः| शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति || 6.15 || ,"By constantly concentrating the mind in this manner, the yogi who has attained control over their thoughts can attain the ultimate state of Peace that leads to Liberation, and this state of Peace resides within Me."
+6,16,Importance of Moderation,Moderation,नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः| न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन || 6.16 || ,"O Arjuna, please be aware that yoga is not suitable for those who eat excessively or abstain from food altogether, nor is it meant for individuals who tend to oversleep or remain awake for prolonged periods."
+6,17,Importance of Moderation,Moderation,युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु| युक्तस्वप्नावबोधस्य योगो भवति दुःखहा || 6.17 || ,"For those who regulate their eating and movements, maintain moderate effort in their work, and practice temperance in sleep and wakefulness, yoga can serve as a means of dispelling sorrow."
+6,19,Attributes of Meditative Mind,Meditation,यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता| योगिनो यतचित्तस्य युञ्जतो योगमात्मनः || 6.19 || ,A yogi who has achieved control over their mind and is focused on the Self can be likened to a lamp that remains steady without flickering when placed in a windless area.
+6,22,Equanimity,Equanimity,यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः| यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते || 6.22 || ,"Acquiring something that one considers to be unparalleled and being firmly established in it, such that even profound sadness does not disturb one."
+6,26,Mental Preparation for Meditation,Meditation,यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्| ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् || 6.26 || ,"The yogi ought to control their mind by preventing it from being distracted by any causes that lead to its restlessness and instability, thereby subjecting it to the authority of the Self."
+7,4,Physical Nature (Prakriti),Prakriti,भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च| अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा || 7.4 || ,"My Prakrti is divided into eight parts: earth, water, fire, air, space, mind, intellect, and ego."
+7,14,Surrender,Surrender,दैवी ह्येषा गुणमयी मम माया दुरत्यया| मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते || 7.14 || ,"My Maya, which is made up of the gunas, is challenging to overcome. As a result, only those who seek refuge in Me exclusively are able to transcend this Maya."
+8,13,Om,Om,ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्| यः प्रयाति त्यजन्देहं स याति परमां गतिम् || 8.13 || ,"The individual who exits their physical body while chanting the single syllable ""Om,"" which represents Brahman, and focusing their thoughts on me, will achieve the ultimate objective."
+8,28,Salvation,Salvation,वेदेषु यज्ञेषु तपःसु चैव दानेषु यत्पुण्यफलं प्रदिष्टम्| अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम् || 8.28 || ,"Once the yogi acquires this knowledge, s/he surpasses all the outcomes of virtuous actions described in the Vedas, such as sacrifices, penances, and charitable acts, and attains the original and ultimate supreme state."
+9,3,Cycle of Birth and Death,Transmigration,अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप| अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि || 9.3 || ,"Those who ignore the teachings of Dharma, which is the knowledge of the Self, will continue to wander aimlessly on the cycle of reincarnation, which is filled with death, without ever reaching me."
+9,26,God's Function,God,पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति| तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः || 9.26 || ,"I accept any gift, whether it is a leaf, a flower, a fruit, or water, that is offered to me with pure-hearted devotion."
+9,27,Devotion,Devotion,यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्| यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् || 9.27 || ,"Whatever actions you perform, whatever you eat, whatever offerings you make, whatever you give, and whatever austerities you undertake, do them as an offering to Me, O son of Kunti."
+9,34,Devotion,Devotion,मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु| मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः || 9.34 || ,"If you focus your mind on Me, remain dedicated to Me, offer sacrifices to Me, and show reverence to Me, while keeping Me as the ultimate aim, you will undoubtedly reach Me, who is the Self."
+12,8,Surrender,Surrender,मय्येव मन आधत्स्व मयि बुद्धिं निवेशय| निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः || 12.8 || ,"Direct your thoughts solely towards Me and let your intellect find solace in Me. Without a doubt, you will reside exclusively in My presence in the future."
+12,13,Equanimity,Equanimity,अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च| निर्ममो निरहङ्कारः समदुःखसुखः क्षमी || 12.13 || ,"A person who does not harbor hatred towards any living being, is amicable and empathetic, relinquishes the notions of possession and selfishness, remains equanimous in both joy and sorrow, and is forgiving."
+12,14,Devotion,Devotion,सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः| मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः || 12.14 || ,"One who remains constantly satisfied, practices yoga, exhibits self-discipline, holds unwavering faith, and directs their thoughts and intellect towards me is a cherished devotee in my eyes."
+12,16,Devotion,Devotion,अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः| सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः || 12.16 || ,"The one who is without desires, pure, skillful, unbiased, fearless, and has given up all actions - this kind of devotee is beloved to Me."
+14,6,Characteristics of Sattva,Gunas,तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्| सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ || 14.6 || ,"Sattva, which is pure and harmless, serves as an illuminating force. It binds one through attachment to happiness and attachment to knowledge."
+14,8,Characteristics of Tamas,Gunas,तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्| प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत || 14.8 || ,"Ignorance gives rise to tamas, which deceives all living beings. This binding force arises from inadvertence, laziness, and sleep. O descendant of the Bharata clan, keep this in mind."
+14,17,Characteristics of Gunas,Gunas,सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च| प्रमादमोहौ तमसो भवतोऽज्ञानमेव च || 14.17 || ,"Knowledge arises from sattva, while avarice arises from rajas. Inadvertence, delusion, and ignorance are all born from tamas."
+14,25,Equanimity,Equanimity,मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः| सर्वारम्भपरित्यागी गुणातीतः स उच्यते || 14.25 || ,"The one who maintains the same character regardless of whether they are being praised or criticized, and who is equally compassionate towards both friends and enemies, while also relinquishing all selfish pursuits, is considered to have transcended the limitations of human nature."
+15,15,God's Nature,God,सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च| वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् || 15.15 || ,"I reside in the hearts of everyone, and from me come memory, knowledge, and forgetfulness. All the Vedas aim to understand me, and I am both the creator of Vedanta and the one who comprehends the Vedas."
+16,3,Equanimity,Equanimity,तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता| भवन्ति सम्पदं द��वीमभिजातस्य भारत || 16.3 || ,"O scion of the Bharata dynasty, one who is destined to have a divine nature possesses qualities such as vigor, forgiveness, fortitude, purity, freedom from malice, and absence of haughtiness."
+16,4,Demoniacal State,Hell,दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च| अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् || 16.4 || ,"One who is fated to have a demonic nature exhibits characteristics such as religious hypocrisy, arrogance, conceit, anger, impoliteness, and ignorance, O Prtha's son."
+16,16,Hell,Hell,अनेकचित्तविभ्रान्ता मोहजालसमावृताः| प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ || 16.16 || ,"They fall into a dreadful hell as they become absorbed in the pleasure of desirable objects, entangled in the net of delusion, and overwhelmed by delusion."
+16,19,Hell,Hell,तानहं द्विषतः क्रूरान्संसारेषु नराधमान्| क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु || 16.19 || ,"I banish the most wicked individuals, who are filled with hate, cruelty, and evil, to the infernal realms, where they belong among demonic beings."
+16,21,Hell,Hell,त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः| कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् || 16.21 || ,"The door to hell, which can ruin one's soul, manifests in three forms - desire, rage, and avarice. As such, it's important to renounce these three."
+17,8,Sattvik Food,Gunas,आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः| रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः || 17.8 || ,"A person who has sattva, or purity of mind, values foods that enhance vitality, mental clarity, physical strength, well-being, happiness, and pleasure. Such foods are typically rich, juicy, substantial, and enjoyable."
+17,14,Austerity of body,Austerity,देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्| ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते || 17.14 || ,"Bodily austerity is said to involve the worship of gods, twice-borns, venerable persons, and the wise, as well as the practice of purity, straightforwardness, celibacy, and non-injury."
+17,15,Austerity of speech,Austerity,अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्| स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 17.15 || ,"Austerity of speech is defined as the act of speaking in a manner that is not hurtful, but rather truthful, pleasant, and beneficial, and also includes the study of sacred texts."
+17,16,Austerity of mind,Austerity,मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः| भावसंशुद्धिरित्येतत्तपो मानसमुच्यते || 17.16 || ,"The practice of mental austerity is characterized by tranquility of the mind, gentleness, reticence, withdrawing the mind, and purity of heart."
+17,23,Om,Om,तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः| ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा || 17.23 || ,"The phrase ""Om Tat Sat"" has been recognized as the threefold designation of Brahman, which served as the basis for the creation of the Brahmanas, Vedas, and rituals in the past."
+17,24,Om,Om,तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः| प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् || 17.24 || ,"Hence, individuals who study and teach the Vedas commence their acts of sacrifice, charity, and austerity as per the prescribed injunctions only after chanting the syllable Om."
+18,23,Sattvik Action,Gunas,नियतं सङ्गरहितमरागद्वेषतः कृतम्| अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते || 18.23 || ,"When someone performs daily obligatory actions out of duty and without any personal preferences or desire for rewards, it is considered to be a result of the quality of sattva."
+18,26,Sattvik Person,Gunas,मुक्तसङ्गोऽन��ंवादी धृत्युत्साहसमन्वितः| सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते || 18.26 || ,"A person who is devoid of attachment, not self-centered, possesses strength and persistence, and remains unaffected by triumphs and setbacks is considered to have sattva."
+18,32,Tamasic Intellect,Gunas,अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता| सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी || 18.32 || ,"O Partha, the intellect that arises from tamas is shrouded in darkness, leading it to view vice as virtue and perceive things in a manner that contradicts their true nature."
+18,37,Sattva,Gunas,यत्तदग्रे विषमिव परिणामेऽमृतोपमम्| तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् || 18.37 || ,"The joy that originates from the purity of one's intellect is called born of sattva. Although it may seem poisonous initially, it ultimately becomes comparable to nectar."
+18,39,Tamas,Gunas,यदग्रे चानुबन्धे च सुखं मोहनमात्मनः| निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् || 18.39 || ,"It is claimed that happiness originating from tamas, whether at the outset or later, is illusory and stems from being drowsy, indolent, and inattentive."
+18,48,Importance of Performing Duty,Duty,सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्| सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः || 18.48 || ,"O son of Kunti, it is imperative that one does not abandon their inherent duty, even if it is flawed. Every endeavor is bound to have challenges, just as fire is accompanied by smoke."
+18,57,Surrender,Surrender,चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः| बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव || 18.57 || ,"By focusing your intellect and fully surrendering all actions to Me, accept Me as the ultimate authority and maintain a constant awareness of Me in your mind."
+18,58,Surrender,Surrender,मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि| अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि || 18.58 || ,"By keeping your mind focused on Me, you will overcome all challenges with the help of My grace. However, if you refuse to listen due to your own arrogance, you will perish."

dataset/PYS Data/Patanjali_Yoga_Sutras_Verses_English.csv

@@ -0,0 +1,312 @@
+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 प्रवृत्ति���ुत्पन्ना 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; एक��्र  = 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; व��वेक = 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."

dataset/PYS Data/Patanjali_Yoga_Sutras_Verses_English_Questions.csv

@@ -0,0 +1,196 @@
+chapter,verse,sanskrit,translation,question
+1,1,अथ योगानुशासनम्,"Now, the teachings of yoga are presented since the student is ready to received these teachings.",When does Yoga commence? When should I start doing Yoga?
+1,2,योगश्चित्तवृत्तिनिरोधः,The purpose of yoga is to quieten the fluctuations of the chitta (mind).,What is the purpose of Yoga?
+1,3,तदा द्रष्टुः स्वरूपेऽवस्थानम्,"Once the state of Yoga is achieved, pure consciousness resides in its intrinsic nature.",What is the end result of Yoga practice?
+1,4,वृत्तिसारूप्यमितरत्र,"Till the state of Yoga is achieved, consciousness identifies itself with the mental patterns.",What is the usual state of our awareness? How does the mind behave when it is not controlled?
+1,5,वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः,"These mental patterns can be classified into five types, which include both harmful and harmless ones.",What are the different types of thoughts? How many types of mental modifications are there? Into how many categories can our thoughts be divided?
+1,6,प्रमाणविपर्य्यविकल्पनिद्रास्मृतयः,"These five types of mental patters are right perception, misperception, conceptualization, deep sleep, and memory.",What are the five types of mental modifications? What are the five kinds of thoughts in Yoga?
+1,7,प्रत्यक्षानुमानागमाः प्रमाणानि,"Right perception arises from direct observation, inference, or the words of others.",What constitutes right perception? What are the methods to acquire right perception? What is right perception?
+1,8,विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्,"False knowledge arises from misperception, which is not based on reality.",What is wrong knowledge? What is error?
+1,9,शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः,"Imagination is a product of language-based knowledge, rather than direct experience with the physical world.",Define Imagination? What is imagination? What is fantasy?
+1,10,अभावप्रत्ययालम्बना वृत्तिर्निद्रा,The pattern of deep sleep is rooted in the perception that everything ceases to exist.,Define the state of mind in sleep? What is sleep state? Is sleep a mental modification?
+1,11,अनुभूतविषयासंप्रमोषः स्मृतिः, 'Remembering' refers to the act of retaining past experiences in memory.,Define memory? What is memory?
+1,12,अभ्यासवैराग्याभ्यां तन्निरोधः,"In order to quiet the fluctuations of the mind, one needs - practice and dispassion.",What are the methods to achieve the goal of Yoga? What are the methods to quieten the fluctuations of the mind? What are the means to calm your thoughts? What is the importance of practice and dispassion?
+1,13,तत्र स्थितौ यत्नोऽभ्यासः,Practice involves the persistent effort to abide in 'elevated' state.,Define Practice? What is 'practice'? 
+1,14,स तु दीर्घकालनैरंन्तर्यसत्कारासेवितो दृढ़भूमिः,Skillful and continuous cultivation of this 'practice' with devotion establishes firm roots over time.,Define the characteristics of 'practice'? What are the features of 'practice'? What kind of practice quietens the fluctuations of the mind?
+1,15,दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम्,"Complete dispassion occurs when one no longer becomes attached to anything, whether perceived (seen & heard) directly or learned.",What constitutes dispassion or detachment? What are the characteristics of dispassion? What are the signs of successful dispassion?
+1,16,तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्,Pure awareness can recognize its independence from the fundamental qualities of nature when ultimate dispassion is achieved.,What is the attribute of an elevated level of dispassion? What happens when highest level of dispassion is reached?
+1,17,वितर्कविचारानन्दास्मितारूपानुगमात्संप्रज्ञातः,"Initially, the process of stilling the mind involves four levels of elevated cognition, including analytical thinking, insight, bliss, and the sense of self.",What are the levels of meditative absorbtion? What are the stages of meditative absorbtion?
+1,18,विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्य���,"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.",What is the last level of meditative absorption? What happens at the highest level of meditative absorption? 
+1,19,भवप्रत्ययो विदेहप्रकृतिलयानाम्,Once the body is gone and these latent impressions might give rise to rebirth.,What happens if the meditative absorption is incomplete? 
+1,20,श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्,"For others, the path to realization involves faith, energy, right cognition in form of memory and to understand the various elevated levels of wisdom.",What are the various paths to realisation?
+1,21,तीव्रसंवेगानामासन्नः,"Those who earnestly seek liberation will find that realization is within reach, depending on the intensity of their practice.",Does intense practice help in achieving realisation?
+1,22,मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः,"The proximity to realization varies according to whether the practice is mild, moderate, or intense.",What are the various levels of Yoga practice?
+1,23,ईश्वरप्रणिधानाद्वा,Another pathway to realization involves being directed toward the ideal of pure awareness i.e. Ishvara or God.,What is the other singular path to achieve the (highest level of) meditative absorption? Do Yogis believe in God? Does praying to God help in Yoga? How does praying to God help?
+1,24,क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः,"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.",What is the nature of God? 
+1,25,तत्र निरतिशयं सर्वज्ञबीजम्,Isvara or God is limitless and with unparalleled omniscience.,Describe the characteristics of God?
+1,26,स एषः पूर्वेषामपि गुरुः कालेनानवच्छेदात्,"Being beyond time, Isvara or God is revered as the primoridial master by the ancients.",Who is considered as the primordial teacher? Who is considered as the original teacher? Who is considered as the primordial master? Who is considered as the original master? Who is considered as the primordial Guru? Who is considered as the original Guru?
+1,27,तस्य वाचकः प्रणवः,"Isvara or God is symbolized by the sacred sound of ""Om"".",What name represents God? What sound represents God? What is God's name?
+1,28,तज्जपस्तदर्थभावनम्,This verbatim of Ishvara is to be repeated with devotion along with its meaning.,How should one take the name of God? What is the effective way to utter the name of God?
+1,29,ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च,"As one continues to focus on Ishvara as mentioned, one's consciouness ascends and also obstacles begin to dissipate.",What is the benefit of taking the name of God? What happens if one utters God's name in the prescribed manner?
+1,30,व्याधिस्त्यानसंशयमप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः,"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.",How many kinds of distractions of mind are there? What are the types of barriers in the path of Yoga?
+1,31,दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः,"These distractions may result in feelings of distress, depression, or an inability to maintain steadiness of posture or breathing (uncontrolled inhalations & exhalations).",What are the effects of a distracted mind? What symptoms create the barriers on the path of Yoga?
+1,32,तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः,"However, focus towards one unwavering 'element' (here Ishwara) can help one subdue these distractions.",What singular factor can alleviate the distractions of mind? How can one combat distractions of mind and its accompanying symptms?
+1,33,मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्,"Other means involves radiating friendliness, compassion, delight, and equanimity towards one who is pleasant, in pain, good and bad respectively.",What are the other means to calm mental distractions? What constitutes emotional intelligence in Yoga? 
+1,34,प्रच्छर्दनविधारणाभ्यां वा प्राणस्य,Another way involves pausing after forceful exhalations.,How to calm the mental distractions through breath control? 
+1,35,विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धनी,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.,How to calm the mind using the senses?
+1,36,विशोका वा ज्योतिष्मति,Experiencing thoughts that are luminous and free of sorrow can also aid in achieving stillness of mind.,What are some other means to calm mental distractions? How can we achieve stillness of mind?
+1,37,वीतरागविषयं वा चित्तम्,Focusing on things/people that do not inspire attachment can be a helpful technique in meditation.,Does holy company help in Yoga?
+1,38,स्वप्ननिद्राज्ञानालम्बनं वा,Reflecting on insights gained while asleep and dreaming can be a source of guidance too.,Can dreams help in Yoga? Are dreams relevant for Yoga?
+1,39,यथाभिमतध्यानाद्वा,Meditative absorption in any desired (sattvik) object of one's choice can lead to a state of deep concentration and awareness.,Can focus on anything of one's (satvik) choice help in calming the mind? Can we focus of something of our choice? What should we focus on during meditation? How should we medidate?
+1,40,परमाणुपरममहत्त्वान्तोऽस्य वशीकारः,"Complete absorption in any object, whether subtlest and (macroscopic or) microscopic , is possible through meditation.",What kind of ability is gained by those who have controlled their mental distractions? What powers accrue when one calms down their mind?
+1,41,क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः,"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).",What are the qualities of a mind ready for higher level of meditative absorption? What is samapatti?
+1,42,तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः,"In the state of 'savitarka samapatti'* i.e. samapatti* with physical awareness constitutes with liguistic idea of word, meaning and idea.",What are the stages of cognition for a mind ready for meditative absorption? What is savitarka samapatti?
+1,43,स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का,"At the next stage, objects lose their association with memory and are formless, revealing only their essential nature. This stage is known as 'nirvitarka'*.",How does the cognition of a mind at the higher level of mediative absorption appear? What is nirvitarka samapatti?
+1,44,एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता,"Similarly, the states of 'savichara'* and 'nirvichara'* have objects of contemplation which are subtle in nature.",What is/are the subject matter of the mind at the higher levels of meditative absorption? What is savichara state? What is nirvichara state?
+1,45,सूक्ष्मविषयत्त्वं चालिङ्गपर्यवसानम्,"By tracing subtle objects back to their undifferentiated nature, they can be understood.",What are the details of the subject matter of the mind at the higher levels of meditative absorption?
+1,46,ता एव सबीजः समाधिः,"The four atages of awareness (mentioned above) - savitarka*, nirvitarka*, savichara* and nirvichara *- are referred to as meditative absorption that contains latent impressions (seeds).",What name is given to the all these higher level of meditative absorption collectively? What are the higher levels of meditative absorption collectively reffered to as? What is sabija samadhi? What are the four stages of sabija samadhi?
+1,47,निर्विचारवैशारद्येऽध्यात्मप्रसादः,"(Among these four stages) once the stage of nirvichara* is comprehended, the nature of the self is illuminated.",What happens if one successfully goes past these higher level of meditative absorption? What happens when the state of nirvichara is achieved?
+1,48,ऋतंभरा तत्र प्रज्ञा,The wisdom that arises from this comprehension is infallible.,How does the mind behave once passed the higher levels of meditation? What special quality is bestowed once the mind succesfully achieves the higher levels of meditation? Can one fall even after reaching nirvichara state?
+1,49,श्रुतानुमानप्रज्ञाभ्यामन्यविषयाविशेषार्थत्वात्,"This wisdom, unlike knowledge gained from inference or instruction, therefore holds a special importance.",What is special about the knowledge gained after reaching nirvichara state?
+1,50,तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी,"The impressions/ideas generated by this special knowledge, hinder the activation of other impressions.",Can other impressions arise even after reaching the nirvichara state?
+1,51,तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः,"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.",What happens when the impressions present in the nirvichara state come to an end?
+2,1,तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः,"Kriya Yoga comprises of self discipline, study of self, and devotion towards Ishvara.",What is Kriya Yoga? What constitutes Kriya Yoga? Is devotion to God a part of Yoga? Is devotion to God a part of Kriya Yoga?
+2,2,समाधिभावनार्थः क्लेशतनूकरणार्थश्च,The aim of this path of action is to eliminate the roots of suffering and accomplish samadhi* (an advanced meditative state).,What does a (successful) practice of Kriya Yoga leads to? What are the effects of Kriya Yoga? What are the fruits of Kriya Yoga? How can we eliminate suffering?
+2,3,अविद्यास्मितारागद्वेषाभिनिवेशाः पञ्च क्लेशाः,"The roots of suffering include - ignorance, the sense of 'I', attachment, aversion, and fear of death.",What are kleshas? What are the barriers on the path of Yoga? How many kinds of barriers occur in the path of Yoga? What are the causes of suffering? Why do we suffer?
+2,4,अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्,"The causes of suffering germinate due to 'ignorance' and these sufferings can be either dormant, weakened, interrupted or fully activated.",What is the origin of kleshas? What is the fundamental causative factor of the barriers to Yoga? What is the breeding ground for kleshas? What are the different kinds of sufferings?
+2,5,अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या,"Ignorance is the state where one confuses impermanence, impurity, distress, and non self with permanence, purity, happiness, and self.",What is ignorance? What happens in a state of Ignorance? What is the state of confusion?
+2,6,दृग्दर्शनशक्त्योरेकात्मतेवास्मिता,The sense of 'I' (wrongly) identifies perception of pure awareness as the perception of the senses.,What is Ego?
+2,7,सुखानुशयी रागः,Attachment is the cause of pleasurable experiences.,What is Attachment? What is the cause of desire? What is the cause of pleasure?
+2,8,दुःखानुशयी द्वेषः,Aversion is a cause of suffering(s).,What is Aversion? What is the cause of sufferings?
+2,9,स्वरसवाही विदुषोऽपि तथा रूढोऽभिनिवेशः,"Even the wise similar to a non-wise, instinctively fear death, perpetuating suffering.",Do the wise also fear death?
+2,10,ते प्रतिप्रसवहेयाः सूक्ष्माः,These kleshas* (sufferings) are very subtle (hence not easily erased). They are eliminated only when the mind merges into its orgin.,When does one get rid of kleshas? Is it possible to destroy kleshas? Is it possible to end our suffering?
+2,11,ध्यानहेयास्तद्वृत्तयः,"Through meditation, the fluctuations of mind that arise due to these kleshas* (sufferings) can be terminated.",How does meditation help in eliminating suffering?
+2,12,क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः,"The deposits of karma* (actions) are rooted in the causes of klesha* (suffering), which is experienced either in the future or in the present.",What is the relationship between kleshas and samskaras?
+2,13,सति मूले तद्विपाको जात्यायुर्भोगाः,"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.",What are the effects of kleshas?
+2,14,ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्,"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.",How does kleshas affect the experience of life?
+2,15,परिणाम तापसंस्कार दुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः,"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.",Why are kleshas considered to be strong barriers in the path of Yoga? 
+2,16,हेयं दुःखमनागतम्,"However, it is possible to prevent suffering from arising altogether.",Is it possible to prevent sorrow from arising in our mind?
+2,17,द्रष्टृदृश्ययोः संयोगो हेयहेतुः,The root cause of all suffering is the mistaken belief that pure awareness and the perception of awareness are inseparable.,What is the fundamental reason of sorrow? What is the root cause of sorrow?
+2,18,प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्,"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*).",What are the characteristics of Drishya (the seen)? What is the relationship between the Seer and the Seen (Drasta and the Drishya)? What is the world composed of? What is the cause of sensual experience?
+2,19,विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि,"The various levels of existence - whether they are  differentiated, undifferentiated, distinct or indistinct - are all expressions of the basic characteristics inherent in nature (gunas*).",What are the levels of Drishya (the seen)? What are the levels of nature? 
+2,20,द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः,"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.",What are the attributes of Drishta (the Seer)? What are the attributes of consciousness? What are the attributes of awareness?
+2,21,तदर्थ एव दृश्यस्यात्मा,The purpose of the phenomenal world (drashya*) is essentially to reveal this truth (for the seer).,Is the Drasta and the Drishya interdependent? Why did God create the world? Why did God create the universe?
+2,22,कृतार्थं प्रतिनष्टमप्यनष्टं तदन्यसाधारणत्वात्,"Once this realization occurs, the phenomenal world ceases to be for them, but remains a common reality for the (non-realized) others.",Why does the Drishya perpetuates? Does the Drishya end? Does the world cease to exist when we achieve moksha? Does the world cease to exist when we achieve liberation? Does the world cease to exist when we achieve realisation?
+2,23,स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः,"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.",What is the nature of the coupling or the association between the Drashta and the Drishya?
+2,24,तस्य हेतुरविद्या,The cause of this phenomenon (of conjunction) is ignorance.,What is the reason of the conjuntion between the Drashta and the Drishya? What causes Purusha to get associated with Prakriti?
+2,25,तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यम्,"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*).",What is Kaivalya? What happens in the state of liberation? What is state of liberation with respect to Drasta and Drishya? How can Purusha be disassociated with Prakriti?
+2,26,विवेकख्यातिरविप्लवा हानोपायः,"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).",What path leads one to Kailvalya or Liberation? What trait is required to get on the path towards Liberation? What path is to be followed after the mind gets established in the higher levels of meditation (Ritambhara Pragya)?
+2,27,तस्य सप्तधा प्रान्तभूमिः प्रज्ञा,"On this path of liberation, the one (yogi) with the wisdom of discriminative discernment extends to seven ultimate stages.",How many cognitive levels does the path towards liberation have?
+2,28,योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः,"By practicing the components of yoga, impurities diminish, allowing the light of understanding to shine and illuminate the path to discriminative awareness.",What practice leads on to the path towards liberation? What is the tool which enables one to cover the path towards liberation? How does Yoga establish one on the path towards liberation?
+2,29,यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि,"Social discipline, personal observances, pyscho-physical posture, breath regulation, withdrawl of senses, concentration, meditation and liberation make up the eight limbs of yoga.",What constitutes Astanga Yoga? How many limbs does Yoga have? What are the names of the limbs of Yoga? What is the eightfold path of Yoga?
+2,30,अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः,"The five social disciplines are non-violence, being truthful, not stealing, practicing celibacy, and avoiding materialism.",What are social disciplines? How many social disciplines are there? What constitutes social disciplines? What are the names of social disciplines? What are yamas? What is yama?
+2,31,जातिदेशकालसमयानवच्छिन्ना सार्वभौमा महाव्रतम्,"These principles are solemn resolutions. They are not bound by one's social status, territory, specific time or any duration. They are universal.",When does social disciplines become firmly established? When does social disciplines become unshakable vows?
+2,32,शौचसंतोषतपः स्वाध्यायेश्वरप्रणिधानानि नियमाः,"The five personal observances are purifying the body, cultivating contentment, practicing austerity, self-study, and devotion to God.",How many personal observances are there? What are Niyamas? What constitutes personal observances? What are the names of all personal observances? What is niyama?
+2,33,वितर्कबाधने प्रतिपक्षभावनम्,Negative thoughts can be countered by developing positive ones.,What should be done to combat the negative feelings towards the practice of social disciplines and personal observances?
+2,34,वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्,"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.",What are the features of negative feelings? What are the details of the negative feelings one encounters on the path of Yoga? What kind of negative feelings one faces in the path of Yoga and how to counter them?
+2,35,अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः,"When one is strongly rooted in non-violence, it fosters an environment (around that yogi) where others resign their hatred.",What are the merits of practicing non-violence? WHat happens when one gets firmly established in the virtue of non-violence?
+2,36,सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्,"Those who become firmly rooted in truthfulness, experience every action and its outcome in accordance with the truth.",What are the merits of practicing truthfulness? What happens when one gets firmly established in the virtue of truthfulness?
+2,37,अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्,"For those established in the virtue of non-stealing (or not accepting which is not their's), entire treasures are revealed.",What are the benefits of non-stealth? What happens when one firmly refrains from stealing?
+2,38,ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः,Celibacy when deeply ingrained secures energy.,What is the worth of unshakable celibacy? Is celibacy useful in spirituality? Is celibacy useful?
+2,39,अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः,"Being resolute in the state of non-greediness (desirelessness), the understanding of (previous) births is revealed. ",What is the reward of establishing oneself in the virtue of non-hoarding? Can we remember our past births?
+2,40,शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः,"Practicing cleanliness, one becomes free from the body's compulsions and from the need of (physically) associating with others.",What are the benefits of practicing (physical) cleanliness?
+2,41,सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च,"Developing sattva through the practice of cleanliness (mental purification) leads to radiance, increased ability to focus, sense control, and ability for self-awareness.",What are the benefits of mental cleanliness?
+2,42,संतोषादनुत्तमः सुखलाभः,Contentment brings an unmatched sense of joy.,What is the reward of cultivating contentment?
+2,43,कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः,"Through intense discipline, impurities are burned away, and the body and senses become highly refined.",What are the benefits of successful practice of austerity (intense discipline)? 
+2,44,स्वाध्यायादिष्टदेवतासंप्रयोगः,Self-reflection strengthens the connection with one's personal deity.,What is the merit of self reflection (self-study)? How can strengthen our relation with God?
+2,45,समाधिसिद्धिरीश्वरप्रणिधानात्,Devotion towards God or Ishvara* bestows the competence to attain samadhi* (liberation).,What is the reward for devotion towards God? What is the reward for devotion towards Ishvara?
+2,46,स्थिरसुखमासनम्,The body should actualize both steadiness and ease during a psychophysical posture.,What qualifies as psychophysical posture? What are the qualities of psychophysical posture?
+2,47,प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम्,"This is possible when all effort is relaxed, and a sense of unity between the body and the infinite universe emerges.",What is the means to achieve psychophysical posture? What is the method to establish oneself in psychophysical posture?
+2,48,ततो द्वंद्वानभिघातः,"At this point, the dualities of opposites no longer disturbs one.",What is the marker to gauge the success in psychophysical posture? WHat is the fruit of performing asana? What is the effect of psychophysical posture? What does practice of psychophysical posture result in?
+2,49,तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः,"After the psychophysical posture is achieved, breath regulation follows. It happens when inhalations and exhalations are regulated.",What constitutes Pranayama? What constitutes Breath Control in Yoga? What is the prerequsite to the practice of breath control?
+2,50,बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्यामि परिदृष्टो दीर्घसूक्ष्मः,"(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.","What are the types of Pranayama? What are the types of breath control? What are the names, types and details of the breath control?"
+2,51,बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः,"In the fourth dimension (of breath regulation), the division between inhaling and exhaling disappears.",WHat is the fourth type of breath control called? What constitutes the fourth type of breath control?
+2,52,ततः क्षीयते प्रकाशावरणम्,"Then, the concealer of the illumination (sattva*) fades.",What is the eventual outcome of breath control? 
+2,53,धारणासु च योग्यता मनसः,"Also, the capability of the mind to concentrate (dharana*) is actualized.",What is the benefit of breath control? What is the pre-requisite for meditation in Yoga? 
+2,54,स्वविषयासंप्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः,"When the senses are disengaged from their respective sense objects and identifies with the nature of the chitta, then sense withdrawal (Pratyahara*) happens. ",What constitutes as withdrawl of the senses for meditation? What is withdrawl of the senses for meditation? 
+2,55,ततः परमावश्यतेन्द्रियाणाम्,"Afterwards, the supreme mastery over the senses is attained.",What is the result of withdrawl of the senses for meditation? What is the fruit of withdrawl of the senses for meditation? What is the marker for success in withdrawl of the senses for meditation?
+3,1,देशबन्धश्चित्तस्य धारणा,Concentration/Attention is focusing on a single place.,How to focus? How to concentrate? What is concentration? What is focus?
+3,2,तत्र प्रत्ययैकतानता ध्यानम्,"In meditation, one's entire perceptual experience becomes uninturreptedly aligned with that object.",What actually happens in meditation? How do we know we are meditating?
+3,3,तदेवार्थमात्रनिर्भास स्वरूपशून्यमिव समाधिः,"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.",How to know one has succeeded in developing focus or concentration? What is the sign of success in developing focus or concentration? How to develop single pointedness? How to acheive Shunyata?
+3,4,त्रयमेकत्र संयमः,"The pure state of cognition (samyama*) involves all the (above) three (concentration, meditative absorption, and integration towards a single object.) ",What is Samyama? What is Sanyam? What is the pure state of cognition?
+3,5,तज्जयात्प्रज्ञालोकः,"When one masters this discipline, light of wisdom dawns. [Stages of this wisdom has been mentioned in sutra 2.27]",What are the fruits or rewards of Samyama or Sanyam? How to develop insight? Why should one practice/develop concentration?
+3,6,तस्य भूमिषु विनियोगः,It (Samyama* or pure state of cognition) should be applied (sequentially) on various stages or planes (of refined cognition).,Why should one practice Yoga sequentially? What is the importance of doing Yoga sequentially?
+3,7,त्रयमन्तरङ्गं पूर्वेभ्यः,"These three limbs (concentration, absorption, and integration) are innermost with respect to the previous five.",What are the subtle paths of Yoga? How many subtle limbs of Yoga are there? How many categories are the eight paths of Yoga divided in? 
+3,8,तदपि बहिरङ्गं निर्बीजस्य,"However, even these three are considered extrinsic with respect to the state of integration that bears no potential/seeds (Nirbeej Samadhi*). ",Which limb(s) of Yoga preceeds the deepest meditaive absorption? What happens when all the eight limbs of Astanga Yoga reach their conclusion?
+3,9,व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः,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*.,What happens when the 'nirodha' state of mind is achieved? How to know that the mind is controlled? How does the mind behave when it has been controlled? 
+3,10,तस्य प्रशान्तवाहिता संस्कारात्,The unhinged fludity of the thoughts in the mind is due to the samskaras. ,Why does the mind behave in an uncontrolled manner? What is the reason for the continous thoughts on our mind? 
+3,11,सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः,"In the state of liberation (Samadhi parinama*), the chitta eliminates multi-pointedness and develops one-pointedness.",How does the mind behave when it enters deep concentration? What happens to chitta or the mind after liberation? What happens to chitta or the mind in samadhi?
+3,12,ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः,"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*).",How does the mind behave during the process of deep meditation?
+3,13,एतेन भूतेन्द्रियेषु धर्मलक्षणा���स्थापरिणामा व्याख्याताः,"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*).",How does the changes in the material world appear as we progress in meditation? What are the levels at which changes in the material world can be noticed/observed as we progress in our ability to meditate?
+3,14,शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी,"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.",What aspects of 'observation' does not change as we progress towards deeper awareness?
+3,15,क्रमान्यत्व परिणामान्यत्वे हेतुः,"These transformations (of objects/awareness) seem to occur in a specific manner, which is caused by change in sequence (of characteristics).",How does one interpret the transformation appearing while one meditates?
+3,16,परिणामत्रयसंयमादतीतानागतज्ञानम्,"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.",How does our awareness refine as we meditate? 
+3,17,शब्दार्थप्रत्ययानामितरेतराध्यासात्संकरस्तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानम्,"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.",How does the discipline of Yoga/Samyama/meditation translates into increased awareness/insight? 
+3,18,संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम्,Examining the dormant mental impressions (samskaras*) through direct perception bestows insights into past lives.,How does the ability to know the contents of the past lives gained? What powers comes with deep meditation?
+3,19,प्रत्ययस्य परचित्तज्ञानम्,It is possible to gain insight into the consciousness of another person by focusing on their perceptions (pratyaya*).,How does the power to read other's mind accquired? 
+3,20,न च तत्सालम्बनं तस्याविषयीभूतत्वात्,"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).", Does confusion arise in the mind of yogi/person who can read other's mind (due to mixing of contents)?
+3,21,कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भे चक्षुष्प्रकाशासंयोगेऽन्तर्धानम्,"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.",How does the yogic/mysic power of invisibilty achieved? What is the science behind the power of being invisible?
+3,22,सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा,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.,Can one accquire insight into death? How does insight into death developed by meditation?
+3,23,मैत्र्यादिषु बलानि,"By using perfect discipline to focus on friendliness etc.(i.e compassion, delight, and equanimity), one can internalize (their) strengths.",How does meditation give strength? What should one focus upon to gain strength? What is the role of friendliness in meditation? 
+3,24,बलेषु हस्तिबलादीनि,"Through focusing (samyama*) on strengths, it is possible to acquire the powers of an elephant, etc.",How does one accquire immense strength by Yoga and meditation? Can one become physically strong by meditation?
+3,25,प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानम्,"Being deeply engaged in the radiance of the mind provides insight into the subtle, concealed, and remote aspects of existence (of things).",How does one obtain power to know remote things?  Can one know about things one cannot see by Yoga/meditation? How does one gain knowledge about secrets of body by meditation/Yoga? 
+3,26,भुवनज्ञानं सूर्ये संयमात्,"With perfect focusing (samayama*) on the sun, allows one to gain insight into the universe.",How does one gain knowledge about secrets of universe by meditation/Yoga? Can one know about secrets of universe by meditation/Yoga? 
+3,27,चन्द्रे ताराव्यूहज्ञानम्,"By using perfect discipline (samayama*) to focus on the moon, one can gain insight into the position of the stars.",How does meditation on pole star affect us? Can one know about position of stars? 
+3,28,ध्रुवे तद्गतिज्ञानम्,Perfect discipline (samayama*) enables one to gain insight into the movements/speed of the stars by focusing on the polestar.,Can we gain knowledge of astrology by meditation? What is the significance of meditation on stars?
+3,29,नाभिचक्रे कायव्यूहज्ञानम्,"By using perfect discipline (samayama*) to focus on the navel plexus, one can gain insight into the organization of the body.",How does meditation on navel affect us? Can one know all about the organization of the body? Can we gain knowledge of body by meditation? What is the significance of meditation on navel? Can one know about secrets of body by meditation/Yoga? 
+3,30,कण्ठकूपे क्षुत्पिपासानिवृत्तिः,Focusing with perfect discipline (samayama*) on the pit of the throat helps to eliminate hunger and thirst.,How does one gain control over hunger and thirst by Yoga/meditation? What is the importance of intense meditation on the pit of throat? Can one exert control over one's hunger and thirst by Yoga/meditation?
+3,31,कूर्मनाड्यां स्थैर्यम्,Focusing with perfect discipline (samayama*) on the 'tortoise channel' (kurma naadi) helps to cultivate steadiness.,How does one achieve stability/steadiness by intense focus? Can Yoga/meditation confer stability/steadiness? What can one do to achieve stability?
+3,32,मूर्धज्योतिषि सिद्धदर्शनम्,"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).",How does one accquire visionary sight? How can one accquire supernatural powers? Can Yoga/meditation confer supernatural powers?
+3,33,प्रातिभाद्वा सर्वम्,"Or, intuition (a foreground of districrinatory knowledge) may bring about knowlede of all.",How does knowledge about everything gained? Can one know about everything? What is the importance of intuition?
+3,34,हृदये चित्तसंवित्,"By concentrating with utmost discipline on the heart, one can comprehend the essence of consciousness.",Can one know everything about mind and its functions? How does one know about mind and its functions? What is the importance of meditating on the heart (region)? 
+3,35,सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थात्स्वार्थसंयमात्पुरुषज्ञानम्,"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.",How does one usually perceive consciousness or awareness of the self? What is the role of 'the self' ? How does the knowledge of the 'self arises'? What is the importance of the worldly experience?
+3,36,ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते,"As a result of this (above) understanding, intuition and elevated sense of hearing, touch, sight, taste, smell emerge.",What powers does one accquire by having intuition? How can one develop mystical/divine sense experiences?
+3,37,ते समाधावुपसर्गा व्युत्थाने सिद्धयः,"Although these heightened sensory abilities may seem like accomplishments to outwardly directed mind, they are obstacles in the path of liberation/integration.",Are supernatural powers desirable on the path of Yoga? Does supernatural powers help in Yoga progress? How does siddhis/supernatural powers help in Yoga?
+3,38,बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः,"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.",How does detachment help in Yoga? What is the importance of detachment in Yoga? What is the importance of perfectly knowing the the behaviour of the mind? What (supernatural) powers are accquired by developing detachment and thorough knowledge/behaviour of the mind? Is it possible to perfectly know the behaviour of the mind?
+3,39,उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च,"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.",How does perfect control over various pranas (5 pranas) benefit? What is the importance of perfect control over sub-prana called Udaana? How does one levitate by the knowledge of Yoga? How is the power to levitate accquired through Yoga? 
+3,40,समानजयाज्जवलनम्,"By acheiving mastery over the flow of energy through the solar plexus (samana*), one becomes radiant.",How does perfect control over sub-prana Saamana help in Yoga? What is the importance of perfect control over sub-prana Saamana? How is radiant aura achieved/accquired by Yoga?
+3,41,श्रोत्राकाशयोः संबन्धसंयमाद्दिव्यं श्रोत्रम्,"By intently focusing (samyama*) on the inter-relationship of the organ of hearing and space, one can attain divine hearing.",How can one attain divine hearing?
+3,42,कायाकाशयोः संबन्धसंयमाल्लघुतूलसमापत्तेश्चाऽऽकाशगमनम्,"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.",How can one travel through space?
+3,43,बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः,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.,How can we become disembodied?
+3,44,स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः,"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.",How can we attain mastery over nature?
+3,45,ततोऽणिमादिप्रादुर्भावः कायसंपत्तद्धर्मानभिघातश्च,"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. ",What is anima? Can we reduce our size through Yoga? Can we transcend the laws of nature? Can Yoga help us in going beyond nature? Name the most popular siddhis attained by Yoga?
+3,46,रूपलावण्यबलवज्रसंहननत्वानि कायसंपत्,"This level of perfection of the body includes qualities such as beauty, grace, strength, and the indestructibility of a thunderbolt.",Does the body become more powerful due to Yoga? Can Yoga make our body more powerful?
+3,47,ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः,"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*). ",What is asmita? Can we gain control over our senses by Yoga?
+3,48,ततो मनोजवित्वं विकरण भावः प्रधानजयश्च,"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*).",Can we perceive things beyond the senses through Yoga?
+3,49,सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च,"Only when an individual perceives the distinction between pure awareness and the the intellect, they become knower of all and gain authority over existence.",How can we become knower of all? How can we gain mastery over ourselves?
+3,50,तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्,"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*).",Does self-mastery lead to happiness?
+3,51,स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्,"Even if the divine beings call upon one, it is vital to refrain from becoming attached or arrogant; otherwise, suffering will resurface.",Should we answer the call of divine beings?
+3,52,क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्,"By intently focusing (samyama*) on the succession of moments in time, one gains insights that arise from discernment.",What happens when we meditate on time?
+3,53,जातिलक्षणदेशैरन्यतानवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः,"Due to which, distinction even between seemingly similar things on the basis of species, properties and location can be ascertained.  ",How can we learn to differentiate between similar things?
+3,54,तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम्,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.,How can we attain liberating discernment?
+3,55,सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति,The state of 'kaivalya' or liberation dawns when the purity of intellect equals to that of the pure consciousness. ,What happens when our intellect becomes pure? Can intellect become as pure as consciousness? Can intellect become as pure as awareness? 
+4,1,जन्मौषधिमन्त्रतपः समाधिजाः सिद्धयः,"The mystic powers can manifest by the virtue from birth, herbal remedies, chanting of mantras, austerities and absorption in samadhi.",What are the ways of attaining mystic powers? Can herbs lead to mystic powers? Can mantras lead to mystic powers? Can someone acquire mystic powers by birth?
+4,2,जात्यन्तरपरिणामः प्रकृत्यापूरात्,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.,How does evolution happen? How do living beings evolve?
+4,3,निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्,"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).",What causes transformation from one form to another?
+4,4,निर्माणचित्तान्यस्मितामात्रात्,Assembly of chitta (mind) is done by ego only. ,What holds the mind in its place? What causes the mind to be assembled?
+4,5,प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्,A sequence of consciousnesses that create a multitude of unique perceptions is a orchestrated by a single personal consciousness (of the yogi).,How do we perceive the sequence of conscious events?
+4,6,तत्र ध्यानजमनाशयम्,Consciousness focused due to meditative absorption does not add to the accumulation of potential impressions (unlike the other four means mentioned in 4.1).,Does meditation also lead to accumulation of impressions?
+4,7,कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्,"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).",Can the actions of a Yoga be categorised as good or bad?
+4,8,ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्,"From it (the three fold actions), furthur outcome in accordance with the latent subconscious traits manifest .",What are the outcomes of the three fold action?
+4,9,जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्,"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.",Are memory and samskaras different or the same? Are samskaras same as memory?
+4,10,तासामनादित्वं चाऽऽशिषो नित्यत्वात्,These (subconscious impressions) are beginningless as the desire (to exist) is everlasting.,Do the samskaras have a beginning? Does the universe have a beginning? Do our mental impressions have a beginning? Do our mental impressions get created at birth? When does our mind start accumulating impressions? When does our mind start to learn? Is a child born with a blank state?
+4,11,हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः,"(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.",What are the pillars that sustain samskaras?
+4,12,अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्,"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*).",What do the past and future represent?
+4,13,ते व्यक्तसूक्ष्मा गुणात्मानः,"Each of these (past, present or future), whether manifest or subtle, displays characteristics that stem from the fundamental qualities of nature (tri-gunas).",Where does time originate from?
+4,14,परिणामैकत्वाद्  वस्तुतत्त्वम्,The uniformity in/of the transformation is due to the singularity in the elemental quality (or principles).,Why does time seem to flow uniformly?
+4,15,वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः,"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).",Is the mind made up of the same elements as physical objects? What is the difference between the mind and physical body? What is the difference between the mind and physical objects?
+4,16,न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्,"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)?",Does the existence of an object depend on the mind? Does the moon exist when no one is watching? Do objects exist when no one is watching?
+4,17,तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाता ज्ञातम्,A thing is either known or not known by the mind depending on whether it is noticed by the mind.,When does an object become known by the mind? What is the role of attention in perception?
+4,18,सदाज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्,"The permutations of the mind are always known to its master, the purusa soul, because of the soul's unchanging nature.",Does the soul know the permutations of the mind? Does the soul know the mind? Does Purusha know the mind?
+4,19,न तत्स्वाभासं दृश्यत्वात्,"Nor is the mind self-illuminating, because of its nature as the object of perception.",Is the mind self-illuminating? Does consciousness originate in the mind? Is mind the origin of consciousness?
+4,20,एकसमये चोभयानवधारणम्,There cannot be discernment of both (the mind and the object it perceives) at the same time. ,Can we observe both the mind and the objects at the same time?
+4,21,चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च,"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.",Can one mind be cognized by another mind? Can one mind be experienced by another mind?
+4,22,चित्तेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्,"Although it is unchanging, consciousness becomes aware of its own intelligence by means of pervading the forms assumed by the intelligence.",How does consciousness become aware of its own intelligence?
+4,23,द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्,"The mind, colored by the seer as well as by that which is seen, knows all objects.",How does the mind become aware of objects? How does the mind experience the objects? How does the mind observe the universe?
+4,24,तदसंख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात्,"That mind, with its countless variegated subliminal impressions, exists for another entity (other than itself) because it operates in conjunction (with other instruments).",What is the purpose of the mind?
+4,25,विशेषदर्शिन आत्मभावभावनानिवृत्तिः,"For one who sees the distinction (between the mind and the soul), reflecting on the nature of the self ceases.",What happens if we can see the difference between the mind and the soul?
+4,26,तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम्,"At that point, the mind, inclined towards discrimination, gravitates toward ultimate liberation.",What does the mind seek after discrimination arises?
+4,27,तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः,During the intervals (in this state of discriminate awareness) other ideas (arise) because of previous samskaras.,Does the mind of a Yogi remain focussed all the time?
+4,28,हानमेषां क्लेशवदुक्तम्,The removal (of these previous samskaras) is said to be like (the removal) of the klesa afflictions.,Do our samskaras cause suffering?
+4,29,प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः,"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. ",What is dharma megha samadhi? Should we be detached with the fruits of meditation?
+4,30,ततः क्लेशकर्मनिवृत्तिः,From this comes the cessation of the klesas (impediments to yoga) and karma.,Can Karma also cease to exist?
+4,31,तदा सर्वावरणमलापेतस्य ज्ञानस्याऽऽनन्त्याज्ज्ञेयमल्पम्,"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.",Can humans reach a state of omniscience?
+4,32,ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम्,"As a result, there is a cessation of the ongoing permutations of the gunas, their purpose now fulfilled.",Can the permutations of the Gunas cease?
+4,33,क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः,The progression (of any object through Time) corresponds to a (series of) moments. It is perceivable at the final (moment) of change.,How do we perceive time? What is time?
+4,34,पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति,"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.",What is ultimate liberation? What happens to Prakriti when Purusha attains liberation?