《瑜伽經》(于伽梵文譯本)3.41：

Samna jayj jvalanam||41||

藉著對平行氣(samna)的控制(jayt)，身體發出光芒(jvalanam)。

By conquering (jayt) Samna --i.e. one of the five main vital energies-- (samna), effulgence (jvalanam) (is achieved)||40||

《瑜伽經》(于伽梵文譯本)3.42：

rotrkayo sabandha sayamd divya rotram||42||

藉著對耳朵(rotra)與以太(akayo)關係(sabandha)的叁雅瑪(sayamd)練習，獲得神聖的(divya)聽力(rotram)。

Through Sayama (sayamt) on the relationship (sambandha) between the (ordinary) power of hearing --i.e. rotendriya-- (rotra) (and) the space --i.e. ka-- (kayo), divine (divyam) Power of Hearing (rotram) (is developed)||41||

《瑜伽經》(于伽梵文譯本)3.43：

Kykayo sabandha sayaml laghu tla sampatte cka gamanam||43||

藉著對身體(kya)和以太(akayo)的關係(sabandha)做三雅瑪(sayaml)練習，瑜伽行者達成(sampatte)身輕(laghu)如棉絮(tla)，以及(ca)太空(aka)旅行(gamanam)。

By means of Sayama (sayamt) on the relationship (sambandha) between the physical body (kya) (and) the space --i.e. ka-- (kayo); and also (ca) by absorption --i.e. identification with-- (sampatte) into the light (laghu) cotton (tla), movement (gamanam) through the space (ka) (is obtained) --i.e. the Yog can fly with the help of this kind of Sayama--||42||

《瑜伽經》(于伽梵文譯本)3.44：

Bahir akalpit vttir mahvideh tata prakvaraa kaya||44||

對外在的(bahir)、不明確的(akalpit)心緒(vttir)做三雅瑪練習，獲得大(mah)無身(videh)的超然意識。藉著無形(tata)，對光輝(praka)的遮蓋(avaraa)被去除(kaya)。

A unimagined (akalpit) conception (vtti) (which is held) outside (vahis), (is known as) the great (mah) discarnate (videh). From that --i.e. from Mahvideh or the great discarnate-- (tatas), (there is) removal (kaya) of the veil (varaa) over the Light --i.e. over Buddhisattva-- (praka)||43||

《瑜伽經》(于伽梵文譯本)3.45：

Sthla svarpa skmnvayrthavattva sayamd bhtajaya||45||

藉著對物質元素的粗糙外表(sthla)、內在屬性(svarpa)、精微細緻(skma)、關聯(anvaya)和目的(arthavattva)做叁雅瑪(sayamt)練習，瑜伽行者獲得對物質元素(bhta)的控制(jaya)。

Through Sayama (sayamt) on the grossness (sthla), essential nature (sva-rpa), subtlety (skma), inherence --i.e. inherent quality-- (anvaya) (and) objectiveness (arthavattva) (of the Bhta-s or Elements), victory (jaya) over (those very) Bhta-s or Elements (bhta) (is secured)||44||

《瑜伽經》(于伽梵文譯本)3.46：

Tato'imdi prdurbhva kya sapat taddharmnabhighta ca||46||

從那(tata)，瑜伽行者顯現(prdurbhva)了讓身體縮小等超自然力量(aimdi)，以及(ca)身體(kya)的完美(sapat)，並對它們的(tat)屬性(dharma)的無阻礙(anabhighata)。

From that (aforesaid Sayama)(tatas), (there is) manifestation (prdurbhva) of Aim --i.e. the supernormal power of minimization-- (aim), etc. (di), bodily (kya) perfection (sampad) and (ca) non-obstruction (anabhighta) in respect of the characteristics (dharma) of that (very body) (tad)||45||

《瑜伽經》(于伽梵文譯本)3.47：

Rpa lvaya bala vajra sahananatvni kyasapat||47||

美麗(rpa)、優雅(lvaya)、力量(bala)和如金剛般(vajra)堅實(sahananatvni)構成身體(kya)的完美(sapat)。

Bodily (kya) perfection (sampad) (consists of) beauty (rpa), charm (lvaya), strength (bala) (and) adamantine (vajra) solidity --sahananatva-- (sahananatvni)||46||

《瑜伽經》(于伽梵文譯本)3.48：

Grahaa svarpsmitnvayrthavattva sayamd indriya jaya||48||

藉由對認知能力(grahaa)、自我本質(svar-pa)、自我意識（asmita)、聯繫(anvaya)和目的(arthavattva)做叁雅瑪(sayamt)練習，感官(indriya)得以控制(jaya)。

Through Sayama (sayamt) on receptivity (grahaa), essential nature (sva-rpa), I-sense (asmit), inherence (anvaya) (and) objectiveness (arthavattva) (of the Indriya-s --i.e. powers of perception and action--), victory (jaya) over (those very) Indriya-s (indriya) (is obtained)||47||

《瑜伽經》(于伽梵文譯本)3.49：

Tato manojavitva vikaraabhva pradhna jaya ca||49||

從此(tatas)，身體可以像心意(mano)一樣快速(javitva)移動，獲得了器官独立于身体(vikaraa)的狀態(bhva)，以及(ca)最主要的(pradhna)本性也得以掌控(jajah)。

From that (aforesaid Sayama) (tatas), swiftness (javitvam) (as) of mind (manas), a state (bhva) in which the organs of sense act independently of the body (vikaraa), and (ca) victory (jaya) over Pradhna --i.e. Prakti, the original source of the material universe-- (pradhna) (are secured)||48||

《瑜伽經》(于伽梵文譯本)3.50：

Sattva purunyatkhytimtrasya sarva bhvdhihttva sarvajñttva ca||50||

以及(ca)唯有(mtrasya)知曉(khyti)本質的淨化(sattva)與真實自我(purua) 之間差異(anyata)，才能如全知的神(sarvajñttva)一樣，達到獲得全部的(sarva)至高無上(adhihttva)知識的狀態(bhava)。

To one established in (discriminative) knowledge (khyti-mtrasya) of the difference (anyat) between Buddhisattva --i.e. sattvic Buddhi full of discriminative knowledge-- (sattva) (and) Purua (purua) (comes) supremacy (adhihttvam) over all (sarva) beings (bhva) and (ca) omniscience (sarvajñttvam)||49||