ततो ऽणिमादिप्रादुर्भावः कायसंपत् तद्धर्मानभिघातश् च
From that arise the manifestations of becoming minute and so forth, perfection of the body, and invulnerability to the qualities of the elements.
रूपलावण्यबलवज्रसंहननत्वानि कायसंपत्
Perfection of the body includes beauty, grace, strength, and diamond-like firmness.
ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमाद् इन्द्रियजयः
By samyama on the process of perception, the essential nature, the sense of individuality, conjunction, and purpose, mastery over the senses is attained.
ततो मनोजवित्वं विकरणभावः प्रधानजयश् च
From that come speed of mind, independence from the senses, and mastery over primordial matter.
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च
For one who knows the distinction between sattva and puruṣa, there is lordship over all states and omniscience.
तद्वैराग्याद् अपि दोषबीजक्षये कैवल्यम्
By dispassion even toward these (powers), with the destruction of the seeds of impurity, there is isolation (kaivalya).
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनर् अनिष्टप्रसङ्गात्
When invited by beings in higher realms, one should avoid attachment and pride, for there is the possibility of undesirable consequences.
क्षणतत्क्रमयोः संयमाद् विवेकजं ज्ञानम्
By samyama on the moment and its sequence, knowledge born of discernment arises.
जातिलक्षणदेशैर् अन्यतानवच्छेदात् तुल्ययोस् ततः प्रतिपत्तिः
From the absence of indistinguishability due to species, characteristics, and location, knowledge of the difference between similar things arises.
तारकं सर्वविषयं सर्वथाविषयम् अक्रमं चेति विवेकजं ज्ञानम्
Knowledge born of discernment is that which is liberating, all-encompassing, beyond all objects, and without sequence.
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् इति
When purity between sattva and puruṣa is equal, there is isolation (kaivalya).
जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः
Perfections (siddhis) are produced by birth, herbs, mantra, austerity, or samādhi.
जात्यन्तरपरिणामः प्रकृत्यापूरात्
Transformation into another kind occurs due to the overflow of nature.
निमित्तम् अप्रयोजकं प्रकृतीनां वरणभेदस् तु ततः क्षेत्रिकवत्
The cause is not the initiator of the transformations of the natures, but the separation of obstacles is, just as with a farmer.
निर्माणचित्तान्य् अस्मितामात्रात्
Created minds arise solely from the sense of individuality.
प्रवृत्तिभेदे प्रयोजकं चित्तम् एकम् अनेकेषाम्
Among many minds with different activities, one mind is the instigator.
तत्र ध्यानजम् अनाशयम्
Among these, the mind born of meditation is without latent impressions.
कर्माशुक्लाकृष्णं योगिनस् त्रिविधम् इतरेषाम्
For yogis, karma is neither white nor black; for others, it is threefold.
ततस् तद्विपाकानुगुणानाम् एवाभिव्यक्तिर् वासनानाम्
From that, only the impressions corresponding to the results manifest.
जातिदेशकालव्यवहितानाम् अप्य् आनन्तर्यं स्मृतिसंस्कारयोर् एकरूपत्वात्
Because memory and latent impressions are of one form, succession exists even for those separated by birth, place, or time.
तासाम् अनादित्वं चाशिषो नित्यत्वात्
Their beginninglessness is due to the eternity of desire.
हेतुफलाश्रयालम्बनैः संगृहीतत्वाद् एषाम् अभावे तदभावः
Because they are held together by cause, result, support, and object, in their absence, those cease.
अतीतानागतं स्वरूपतो ऽस्त्य् अध्वभेदाद् धर्माणाम्
The past and future exist in their own forms, because of the difference in the paths of properties.
ते व्यक्तसूक्ष्मा गुणात्मानः
They, being manifest or subtle, are of the nature of the qualities.
परिणामैकत्वाद् वस्तुतत्त्वम्
Because of the unity of transformation, the reality of the object is established.
वस्तुसाम्ये चित्तभेदात् तयोर् विभक्तः पन्थाः
Because of the difference in minds, the paths of two observers are separate, even if the object is the same.
न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्
Nor is the object dependent on a single mind; if it were not validated, what would it be then?
तदुपरागापेक्षित्वाच् चित्तस्य वस्तु ज्ञाताज्ञातम्
Because the object depends on the coloring of the mind, it is known or unknown.
सदा ज्ञाताश् चित्तवृत्तयस् तत्प्रभोः पुरुषस्यापरिणामित्वात्
The modifications of the mind are always known to the master of that mind, because the puruṣa does not change.
न तत् स्वाभासं दृश्यत्वात्
That mind does not illuminate itself, because it is an object of perception.