《瑜伽经》(于伽梵文譯本)2.21：

तदर्थ एव दृश्यस्यात्मा॥२१॥

Tadartha eva dṛśyasyātmā||21||

可知的(dṛśyasya)靈魂(atmā)，實際上(eva)是那個(tad)覺知的對象(artha)。

The nature (ātmā) of the knowable (dṛśyasya) is really (eva) (to be) the object (of perception) (arthaḥ) of That --i.e. "of Puruṣa, the Absolute Knower"-- (tad)||21||

《瑜伽经》(于伽梵文譯本)2.22：

कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्॥२२॥

Kṛtārthaṁ prati naṣṭam apy anaṣṭaṁ tad anya sādhāraṇatvāt||22||

儘管(api)相對於(prati)已經覺悟者(Kṛtārthaṁ)來說是消除(naṣṭam)了，但那個對象(tat)對其他人(anya)來說沒有消除(anaṣṭam)，因為本性普遍(sādhāraatvāt)存在。

Even though (api) disappeared (naṣṭam) with regard (prati) to one (Puruṣa) who has accomplished his purpose (with it) (kṛta-artham), that --i.e. "the object or knowable"-- (tad) does not (really) disappear (anaṣṭam) because of being common (sādhāraṇatvāt) to others (anya) (too) --i.e. "other Puruṣa-s also might use it even after its having been utilized by one of them previously"--||22||

《瑜伽经》(于伽梵文譯本)2.23：

स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः॥२३॥

Sva svāmi śaktyoḥ svarūpopalabdhi hetuḥ saṁyogaḥ||23||

真實自我(svāmi)被本性(sva)結合，是為了有他們的能力(aktyo)認識(upalabdhi)本性(sva-rūpa)，這是結合為一(saṁyogaḥ)的原因(hetuḥ)。

Union or alliance (saṁyogaḥ) is the cause (hetuḥ) for realizing (upalabdhi) the true nature (sva-rūpa) of the two powers (śaktyoḥ) (called) "object --as property--" (sva) (and) "subject --as owner--" (svāmi)||23||

《瑜伽经》(于伽梵文譯本)2.24：

तस्य हेतुरविद्या॥२४॥

Tasya hetur avidyā||24||

無明(avidyā)是哪個(tasya)結合的因(hetuḥ)。

Ignorance (avidyā) is the cause (hetuḥ) of that (union or alliance) (tasya)||24||

《瑜伽经》(于伽梵文譯本)2.25：

तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यम्॥२५॥

Tad abhāvāt saṁyogābhāvo hānaṁ tad dṛśeḥ kaivalyam||25||

無明它的(tad)消失(abhāvāt)，結合(saṁyogaḥ)也不存在(abhāvaḥ)，去除(hānaṁ)這些，对那個(tat)絕對知道者(dṛśeḥ)，解脱(kaivalyam)既可获得。

The absence (abhāvaḥ) of union or alliance (saṁyoga) arising from the absence (abhāvāt) of that --i.e. "of Adarśana or lack of discriminative knowledge or real discernment about Reality"-- (tad) is Kaivalya (kaivalyam) or the state of Emancipation (hānam) of that (tad) (absolute) Knower (dṛśeḥ) (known as Puruṣa)||25||

《瑜伽经》(于伽梵文譯本)2.26：

विवेकख्यातिरविप्लवा हानोपायः॥२६॥

Vivekakhyātiraviplavā hānopāyaḥ||26||

未受干擾(aviplavā)的分辨(viveka)和覺知(hyatih)是去除(hāna)無明的方法(upāyaḥ)。

The means (upāyaḥ) of Liberation (hāna) is discriminative (viveka) knowledge (khyātiḥ) which is completely devoid of confusion or disorder (aviplavā)||26||

《瑜伽经》(于伽梵文譯本)2.27：

तस्य सप्तधा प्रान्तभूमिः प्रज्ञा॥२७॥

Tasya saptadhā prāntabhūmiḥ prajñā||27||

七個層次(saptadhā)的最终(prāntabhūmi)般若(prajñā)智慧，來自於它的(tasya)分辨智慧。

A seven-fold (saptadhā) (and) ultimate (prāntabhūmiḥ) deep understanding (prajñā) (comes) to that (Yogī who has attained discriminative knowledge) (tasya)||27||

《瑜伽经》(于伽梵文譯本)2.28：

योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः॥२८॥

Yogāṅgānuṣṭhānād aśuddhi kṣaye jñānadīptir āvivekakhyāteḥ||28||

藉著瑜伽(yoga)八支(aṅga)的練習(anuṣṭhānāt)，不净(aśuddhi)被滅除(kṣaye)，智慧(jñāna)之光(dīptiḥ)達到(ā)辨別(viveka)智慧(khyāteḥ)。

On the destruction (kṣaye) of impurity (aśuddhi) through the practice (anuṣṭhānāt) of the limbs (aṅga) of Yoga (yoga), (there emerges) the Light (dīptiḥ) of Knowledge (jñāna) culminating (ā) in discriminative (viveka) knowledge (khyāteḥ)||28||

《瑜伽经》(于伽梵文譯本)2.29：

यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि॥२९॥

Yama niyamāsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayaḥaṣṭāv aṅgāni||29||

持戒(yama)、奉行(niyama)、調身(āsana)、調息(prāṇāyāma)、攝心(pratyāhāra)、專注(dhāraṇā)、冥想(dhyāna)和三摩地(samādhayaḥ)構成八(aṣṭau)支(aṅgāni)。

Yama (yama), Niyama (niyama), Āsana (āsana), Prāṇāyāma (prāṇāyāma), Pratyāhāra (pratyāhāra), Dhāraṇā (dhāraṇā), Dhyāna (dhyāna) (and) Samādhi --samādhi-- (samādhayaḥ) (are) the eight (aṣṭau) limbs --aṅga-- (of Yoga) (aṅgāni) --after this statement, Patañjali will describe each of them in detail--||29||

《瑜伽经》(于伽梵文譯本)2.30 ：

अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥३०॥

Ahiṁsā satyāsteya brahmacaryāparigrahā yamāḥ||30||

不傷害(ahiṁsā)、不妄語(satya)、不偷盜(asteya)、不縱慾(brahmacarya)、不貪婪(aparigrahaḥ)構成持戒(yamāḥ)。

Non-injury --harmlessness-- (ahiṁsā), Veracity --truthfulness-- (satya), Abstention from stealing (asteya), Continence --dwelling in Brahma-- (brahmacarya) and Non-possession --abstinence from avariciousness/covetousness; aparigraha-- (aparigrahāḥ) (are the five) Yama-s or Restraints (yamāḥ)||30||