1.33 maitrī karuṇā mudito 'pekṣāṇāṁ sukha duḥkha puṇyā 'puṇya viṣayāṇāṁ bhāvanātaś citta prasādanaṁ
Undistributed calmness of mind is attained by cultivating friendliness toward the happy, compassion for the unhappy, delight in the virtuous, and indifference toward the wicked. 面對快樂培養親切、對不快樂培養憐憫、在正直品德中培養喜悅還有面對邪惡保持客觀，就會達到無分別的內心平靜。
1.32 tat pratiṣedhārtham ekatattvā 'bhyāsaḥ
They can be removed by the practice of concentration upon a single truth. 藉由專注在單一的真實上，可以除去這些妄想雜念。
1.31 duḥkha daurmanasyā 'ṅgam ejayatva śvāsa praśvāsā vikṣepa saha bhuvaḥ
The distractions are accompanied by grief, despondence, trembling of the body and irregular breathing. 這些妄想雜念伴隨而來的是悲傷、沮喪、身體的顫抖以及呼吸的不規律。
1.30 vyādhi styāna saṁśaya pramādā 'lasyā 'virati bhrānti darśanā 'labdha bhūmikatvā 'navasthitatvāni citta vikṣepās te 'ntarāyāḥ
Sickness, mental laziness, doubt, lack of enthusiasm, sloth, craving for sense – pleasure, false perception, despair caused by failure to concentrate and unsteadiness in concentration: these distractions are the obstacles to knowledge. 疾病、心理倦怠、懷疑、缺乏熱忱、懶散、感官娛樂的渴望、錯誤的觀念、無法專注或專注不穩固而引起的絕望：這些妄想雜念是知識的障礙。
1.29 tataḥ pratyak cetanā 'dhigamo 'py antarāyā 'bhāvaś ca
Hence comes knowledge of the Atman and destruction of the obstacles to that knowledge. 由此而產生內在靈性知識並消滅達障礙以達到靈性知識。
1.28 taj japas tad artha bhāvanaṁ
This word must be repeated with meditation upon its meaning. 這個字必須反覆地冥想它的意義。
1.26 sa eṣa pūrveṣām api guruḥ kālenā 'navacchedāt
He was the teacher even of the earliest teachers, since He is not limited by time. 祂實際上是最早期的老師們的老師，因為祂不受時間限制。
1.25 tatra niratiśayaṁ sarvajña bījaṁ
In Him, knowledge is infinite; in others it is only a germ. 在祂裡面，知識是無限的，在其他方面祂是一切的根源。
1.24 kleśa karma vipākā 'śayair aparāmṛṣṭaḥ puruṣa viśeṣa īśvaraḥ
Ishwara is a special kind of Being, untouched by ignorance, not subject to karmas or samskaras or the results of action. 上帝是一種特別形式的存在，不受無知影響，也沒有行動或業識或受果報的主體。
1.23 īśvara praṇidhānād vā
Concentration may also be attained through devotion to Ishwara. 專注也可以透過對上帝的虔誠奉獻而達成。
1.22 mṛdu madhyā 'dhimātratvāt tato 'pi viśeṣaḥ
Success varies according to the means adopted to obtain it – mild, medium or intense. 成就的程度取決於所採用方法的輕度、中度或強烈而有所不同。
1.21 tīvra saṁvegānām āsannaḥ
Success in yoga comes quickly to those who are intensely energetic. 極度認真積極的修行者很快就能達到瑜珈的成就。
1.20 śraddhā vīrya smṛti samādhi prajñᾱ pūrvaka itareṣāṁ
The concentration of the true spiritual aspirant is attained through faith, energy, recollectedness, absorption and illumination. 真實靈性修行者的專注是透過信念、能量、定力、全神貫注及光明來達成。
1.19 bhava pratyayo videha prakṛtilayānāṁ
When such concentration is not accompanied by non – attachment and ignorance therefore remains, the aspirant will reach the state of the disincarnate Gods or become merged in the forces of Nature. 當這種專注沒有伴隨著出離心時，無知因此而保留，修行者會變成不具形體的神或者變成融入自然界的力量。
1.18 virāma pratyayā 'bhyāsa pūrvaḥ saṁskāra śeṣo 'nyaḥ
The other kind of concentration is that in which the consciousness contains no object – only sub – conscious impressions, which are like burnt seeds. It is attained by constantly checking the thought – waves through the practice of non – attachment. 另一種專注是意識沒有專注的對象 – 僅有潛意識像被燒過的種子般的印象，這是要透過出離心的練習，持續地抑止念頭波動來達成。
1.17 vitarka vicārā ' 'nandā 'smitā 'nugamāt saṁprajñātaḥ
Concentration upon a single object may reach four stages: examination, discrimination, joyful peace and simple awareness of individuality. 專注於單一對象可以達到四個階段：審查力、辨別力、喜悅的和平以及獨立存在的單純覺知。
1.16 tat paraṁ puruṣakhyāter guṇa vaitṛṣṇyaṁ
When, through knowledge of the Atman, one ceases to desire any manifestation of Nature, then that is the highest kind of non – attachment. 當體驗到內在靈性的知識，終止了自然顯現的各種渴望，這就是最高形式的出離心。
1.15 dṛṣṭā 'nuśravika viṣaya vitṛṣṇasya vaśīkāra saṁjñā vairāgyaṁ
Non – attachment is self – mastery; it is freedom from desire for what is seen or heard. 出離心是自己的掌握；可以從視覺及聽覺所引起的慾望中得到解脫。
1.14 sa tu dīrgha kāla nairantarya satkārā ' 'sevito dṛḍhabhūmiḥ
Practice becomes firmly grounded when it has been cultivated for a long time, uninterruptedly, with earnest devotion. 長時間、不間斷地培養，加上虔誠的奉獻，修習就變成穩固的基礎。
