BOOK I.
Aph. 1. — Now, then, the exposition of yoga or Concentration [is to be made].
Aph. 2. — Concentration (yoga) is the hindering of the modifications of the thinking principle.
Aph. 3. — Then [i.e. at the time of Concentration] it [the Soul] abides in the form of the spectator [without a spectacle].
Aph. 4. — At other times [than that of Concentration] it [the Soul] is in the same form as the modifications [of the internal organ — § 2. b. and 5],
Aph. 5. — The modifications [of the internal organ] are of five kinds, [and they are either] painful or not painful.
Aph. 6. — [The modifications of the internal organ are] evidence [or right notion], misconception, fancy, sleep, and memory.
Aph. 7. — The evidences [§6.] are Perception, Inference, and Testimony.
Aph. 8. — Misconception is a wrong notion, not staying in the [proper] form of that [in respect whereof the misconception is entertained].
Aph. 9. — A fancy is [a notion] devoid of a thing [in reality corresponding thereto], following upon knowledge [conveyed] by words.
Aph. 10. — Sleep (1) is that modification [of the internal organ] which depends on the conception of nothing. 1. Dreamless Sleep.
Aph. 11. — Memory is the not letting go of an object that one has been aware of.
Aph. 12. — The hindering of these [modifications of the internal organ — § 2 — is to be effected] by means of exercise and dispassion.
Aph. 13. — 'Exercise' is the [repeated] effort that it [ — viz. the internal organ — ] shall remain in its [unmodified] state.
Aph. 14. — But this [exercise — § 13 — ] is a firm position observed out of regard [for the end in view, and perseveringly adhered to] for a long time unintermittingly.
Aph. 15. — Dispassion is the consciousness of having overcome one's desires, — [this consciousness being that] of him who thirsts after neither the objects that are seen [on earth] nor those that are heard of [in scripture].
Aph. 16. — This [viz. 'dispassion,'] carried to the utmost is indifference regarding the 'qualities' [i.e. everything else than Soul], and this indifference arises from a knowledge of Soul [as distinguished from the 'qualities']. [See Lecture on the Sankhya §49.]
Aph. 17. — [Meditation — of the kind called] that 'in which there is distinct recognition' [arises, in its fourfold shape,] from the attendance of (1) 'argumentation' (vitarka), (2) 'deliberation' (vichara), (3) 'beatitude' (ananda) and (4) 'egoism' (asmita).
Aph. 18. — The one [kind of meditation just described] is preceded by the exercise of thought in the shape of repose; — the other [ — independent of any fresh antecedent — ] is in the shape of the self reproduction [of thought, after the departure of all objects].
Aph. 19. — Of [the meditative state attained to by the two classes of aspirants, technically called] 'the unembodied and resolved into Nature,' the world is the cause.
Aph. 20. — [In the practice] of others this [Meditation] is preceded by Faith, Energy, Memory, Meditation, and Discernment.
Aph. 21. — [The attainment of the state of abstract Meditation is] speedy in the case of the hotly impetuous.
Aph. 22. — Through the 'mild,' the 'medium,' and the 'transcendent' [nature of the methods adopted] there is thence also a distinction [among the ascetics who adopt the methods].
Aph. 23. — Or by profound devotedness towards the Lord, [the ascetic may attain to the state of abstract Meditation].
Aph. 24. — The Lord is a particular Spirit (Purusha) untouched by troubles, works, fruits, or deserts.
Aph. 25. — In him does the germ of the omniscient become infinite.
Aph. 26. — He is the preceptor even of the first, for he is not limited by time.
Aph. 27. — His name is Glory.
Aph. 28. — Its repetition [should be made and also] reflection on its .signification.
Aph. 29. — Thence comes the knowledge of the rightly intelligent [Spirit], and the absence of obstacles.
Aph. 30. — Sickness, languor, doubt, carelessness, laziness, addiction to objects [of sense], erroneous perception, failure to attain any stage [of abstraction], and instability [in the state when attained], — these distractions of the mind are obstacles [in the way of the ascetic].
Aph. 31. — Grief, Distress, Trembling, and Sighing, are accompaniments of the distractions.
Aph. 32. — For the prevention thereof let one truth be dwelt upon.
Aph. 33. — Through the practising of benevolence, tenderness, complacency, and disregard towards objects [i.e. persons who are respectively in possession] of happiness, grief, virtue, and vice, the mind becomes purified.
Aph. 34. — [Or, he may combat distraction] by forcibly expelling and by restraining the breath.
Aph. 35. — Or a sensuous immediate cognition, being produced, may serve as a cause of the steadiness [of the mind].
Aph. 36. — Or a luminous [immediate cognition, being produced,] free from sorrow, [may serve as a cause of the steadiness of the mind].
Aph. 37. — Or the thought, taking as its object some one devoid of passion, [may find what will serve as a cause of the steadiness of the mind].
Aph. 38. — Or the dwelling on knowledge [that presents itself] in dream, or in sleep, [may serve as a cause of the steadiness of the mind].
Aph. 39. — Or [the steadying of the mind may be affected] by pondering anything that one approves.
Aph. 40. — His mastery extends to the atomic and to the infinite.
Aph. 41. — To that mind whose 'modifications' [ — all save that there remains some one object of meditation — ] have disappeared, there occurs, as [occurs] to a noble gem [ — e. g. rock-crystal, when brought into conjunction with a coloured substance — ], when intent on any one out of these — viz. — the perceiver, the perception, and the perceivable, — a tinging thereby.
Aph. 42. — This [change of the mind into the likeness of what is pondered — § 41 — ], when mixed up of the fancy of the 'word,' the 'meaning,' and the 'knowledge,' is [technically termed] the 'argumentative.'
Aph. 43. — On the clearing off of the memory [of the word and the sense attached to it by convention], the [mental] display only of the thing itself as if of something indefinite [and no longer referred to any term — no longer regarded as being what is meant by the word 'cow,' or what is meant by the word 'horse,' etc. — ], this [affection of the mind which no longer reflects a mixed object of thought — § 42 — ] is that which is called [technically] the 'non-argumentive.'
Aph. 44. — Just by this [mental affection under the two aspects explained in Aphorisms 42 and 43], that which is [technically termed] 'deliberative' (sa-vichdra), and [that termed] 'non-deliberative' (nirvichdra), where the object [pondered, — instead of being gross as in these two preceding cases — ] is 'subtile,' has been [sufficiently] explained ; [ — the distinction between this pair, out of the four referred to at § 41 f., being the same as that between the other pair].
Aph. 45. — And 'the having a subtile object' ends with the Indissoluble.
Aph. 46. — These themselves constitute 'Meditation with its seed' [§17. b.]
Aph. 47. — When wisdom has come, through the 'non-deliberative' [mental affection], there is spiritual clearness.
Aph. 48. — In that case there is knowledge which holds to the truth.
Aph. 49. — [This kind of knowledge differs] from the knowledge due to testimony and inference because the object of these two is not particulars but generals.
Aph. 50. — The train [of self-reproductive thought] resulting from this puts a stop to other trains.
Aph. 51. — On the removal of this also, since there is removal of all [the mental modifications], the Meditation is 'without a seed.'
BOOK II.
Aph. 1. — The practical [part of] Concentration is mortification (tapas), muttering (swadhyaya), and resignation (pranidhana) to the Lord.
Aph. 2. — It is for the purpose of establishing meditation and for the purpose of extenuating afflictions.
Aph. 3. — The afflictions are Ignorance, Egoism, Desire, Aversion, and Tenacity [of mundane existence].
Aph. 4. — Ignorance is the field of the others, whether they be dormant, extenuated, intercepted, or simple.
Aph. 5. — Ignorance (avidya) is the notion that the uneternal, the impure, evil, and what is not soul, is [severally] eternal, pure, joy, and soul.
Aph. 6. — Egoism (asmita) is the identifying of the power that sees with the power of seeing.
Aph. 7. — Desire is what dwells on pleasure.
Aph. 8. — Aversion is what dwells on pain.
Aph. 9. — Continuant through its self-reproductive property, even on the part of the wise, attachment to the body is 'Tenacity of life'.
Aph. 10. — These, when subtile, are to be evaded by an antagonistic production.
Aph. 11. — Their 'modifications' [ — when the 'afflictions' modify the mind by pressing themselves upon the attention — ] are to be got rid of by meditation.
Aph. 12. — The stock of works, whose root is the 'afflictions,' is what is to be had fruition of in this visible state, or in that unseen.
Aph. 13. — While there is the root, fructification is rank, years, and enjoyment.]
Aph. 14. — These have joy or suffering as their fruits, accordingly as the cause is virtue or vice.
Aph. 15. — And, to the discriminating, all is grief simply, since the modifications due to the Qualities are adverse [to the summum bonum] through the vexations of the various forms [of Nature], and of anxiety and impressions self-continuant.
Aph. 16. — What is to be shunned is pain not yet come.
Aph. 17. — The cause of what is to be shunned is the conjunction of the seer with the visual.
Aph. 18. — The visual [ — including the visible — ] whose habit is illumination, action, and rest, and which consists of the Elements and the Organs, is for the sake of experience and emancipation.
Aph. 19. — The divisions [of condition] of the Qualities are (1) the diverse, (2) the non-diverse, (3) the merely [once] resolvable, and (4) the irresolvable.
Aph. 20. — The 'seer' [soul] is vision simply, though pure, looking directly on ideas.
Aph. 21. — For the sake of it alone is the entity of the visible.
Aph. 22. — Though it has ceased to be, in respect of him who has effected what is required, it has not ceased, [in regard to all], because it is common to others besides him.
Aph. 23. — The conjunction is the cause of the apprehension of the actual condition of the natures of the possessed and the possessor.
Aph. 24. — The cause thereof is what is to be quitted — viz. Ignorance.
Aph. 25. — The 'quitting' consists in the surcease of the conjunction, on that [Ignorance]; — this is the isolation of the soul.
Aph. 26. — The means of quitting [the state of bondage] is discriminative knowledge not discontinuous.
Aph. 27. — Of that [enlightened soul] the perfect knowledge, up to the ground of the limit, is of seven kinds.
Aph. 28. — Till there is discriminative knowledge, there is, from the practice of the things subservient to the Yoga, an illumination [more or less brilliant] of knowledge [which is operative] in the removal of impurity.
Aph. 29. — The eight things subservient [to Concentration] are (1) forbearance, (2) religious observance, (3) postures, (4) suppression of the breath (5) restraint, (6) attention, (7) contemplation, and (8) meditation.
Aph. 30. — 'Forbearance' (yama); consists of not killing, veracity, not stealing, continence, and not coveting.
Aph. 31. — These, without respect to rank, place, time, or compact, are the universal great duty.
Aph. 32. — Religious observances (niyama) are (1) purification, (2) contentment, (3) austerity, (4) inaudible mutterings, and (5) persevering devotion to the Lord.
Aph. 33. — In excluding things questionable, the calling up something opposite [is serviceable].
Aph. 34. — The 'things questionable,' killing, &c.; whether done, caused to be done, or approved of; whether resulting from covetousness, anger, or delusion; whether slight, of intermediate character, or beyond measure ; have no end of fruits [in the shape of] pain and ignorance; — hence the calling up of something opposite [is every way advisable].
Aph. 35. — When harmlessness is complete, near him, there is abandonment of enmity.
Aph. 36. — When veracity is complete, he is the receptacle of the fruit of works.
Aph. 37. — When abstinence from theft is complete, all jewels come near him.
Aph. 38. — When continence is complete, there is gain of strength.
Aph. 39. — When non-covetousness is established, there is knowledge of all about [former] states of existence.
Aph. 40. — From 'purification,' results loathing for one's own members, and non-intercourse with others.
Aph. 41. — And purity in the Quality of Goodness, complacency, intentness, subjugation of the senses, and fitness for the beholding of soul, [are fruits of 'purification'].
Aph. 42. — From contentment there is acquired superlative felicity.
Aph. 43. — The perfection of the bodily senses by the removal of impurity, [is the fruit] of austerity.
Aph. 44. — Through inaudible muttering there is a meeting with one's favourite deity.
Aph. 45. — Perfection in meditation comes from persevering devotion to the Lord.
Aph. 46. — A 'posture' is what is steady and pleasant.
Aph. 47. — Through slightness of effort and through attaining to the infinite [do 'postures,' become steady and pleasant].
Aph. 48. — Thence there is no assault by the pairs.
Aph. 49. — When this has taken place, there is regulation of the breath, a cutting short of the motion of inspiration and expiration.
Aph. 50. — But this which is (1) outer, (2) inner, and (3) steady, peculiarised by place, time, and number, is long or short.
Aph. 51. — The fourth recognises both the outer and the inner spheres.
Aph. 52. — Thereby is removed the obscuration of the light.
Aph. 53. — And the mind becomes fit for acts of attention.
Aph. 54. — 'Restraint' is as it were the accommodation of the senses to the nature of the mind in the absence of concernment with each one's own object.
Aph. 55. — Therefrom is there complete subjection of the senses.
BOOK III.
Aph. 1. — Fixing the internal organ [Chitta,] on a place is Dharana [attention].
Aph. 2. — A course of uniform [fixed on only one object] modification of knowledge at that place [where the internal organ is fixed in Dharana] is Dhyana [contemplation].
Aph. 3. — The same [contemplation] when it arises only about a material substance or object of sense, [and therefore] is [then] like a non-existence of itself [that is like ignorance] is Samadhi [meditation].
Aph. 4. — These three [when they operate only] on one object, constitute Sanyama.
Aph. 5. — By subduing Sanyama, a discerning principle is developed.
Aph. 6. — Sanyama is to be used in the modifications [of the internal organ Chitta].
Aph. 7. — The three Yogangas [i.e. attention, contemplation, and meditation] are more interior [i.e. immediately subservient to that kind of meditation in which there is distinct recognition i.e. Samprajnatasamadhi, — See Aph. 17. Book. 1] than the first [five Togaugas, forbearance, &c.]
Aph. 8. — Those three also are exterior to the meditation without a seed [Nirbija].
Aph. 9. — Out of the two trains of self-reproductive thought, resulting from the Vyutthana and the Nirodha, when the former is subdued and the latter is manifested, and, at that moment of manifestation the internal organ [Chitta] is concerned in both of the trains, then, such modification of the internal organ is the modification in the shape of Nirodha.
Aph. 10. — A uniform flow [of modifications of the internal organ arises] from the [aforesaid] train of self-reproductive thought.
Aph. 11. — Out of the two [properties] of the internal organ — chitta — which consist of Sarvarthata [that is its comprehension of several objects] and Ekagrata [i.e. its intentness on a single point]; [when] the first is utterly destroyed and the second is manifested — [at that time the connection of the internal organ with both of the properties or the state in which it exists as Dharmi, i.e. endowed with the two properties] is the modification of the internal organ in the shape of Samadhi [meditation].
Aph. 12. — [When] the two particular states or modifications [pratyayas], the one tranquil [Santa] and the other reason [Udita], of the internal organ become equal, then its connection with both of the states is [its] modification in the shape of an intentness on a single point [Ekagrata].
Aph. 13. — By this [exposition of the modifications of the internal organs] the [three] modifications in the shape of property [Dharma], indication [Lakshana] and position [Avastha] in [or of] the Elements and organs, have been [sufficiently] explained.
Aph. 14. — A Dharmi is that which follows upon [or has] the properties in the shape of Santa [tranquil], Udita [risen] and Avyapadeshya [incapable of denomination].
Aph. 15. — The altered state of the order [of the threefold modification just defined] is indicative of the variety of the modifications [which the same Dharmi is to undergo].
Aph. 16. — A knowledge of past and future events [comes to an ascetic] from [his rendering] Sanyama — restraint — about the three modifications [just explained].
Aph. 17. — A confusedness of Shabda [an uttered sound or a word] Artha i.e. [class, quality, action, &c.] and Pratyaya [knowledge] arises from comprehending these three indiscriminately. [But when an ascetic views these separately by performing Sanyama — restraint — with regard to them, a knowledge [is produced in him] of the speech of all living beings [i.e. he has a power of understanding their speech].
Aph. 18. — A knowledge of the class [&c., experienced] in a former birth [arises] from presenting to our mind [Sakshatkarana] — the trains of self-reproductive thought — Sanskaras [of the internal organ].
Aph. 19. — The mind of other persons becomes known to [an ascetic when he performs Sanyama — restraint] with regard to the Pratyaya — knowledge — [contained in it, i.e., in the mind of other persons].
Aph. 20. — It [i.e. the mind of other persons] is not comprehended with its Alambana — support, i.e., object [to an ascetic] because it was not the object [of Sanyama which he, the ascetic, made use of in comprehending the mind].
Aph. 21. — By performing Sanyama — restraint — about form [the property] of body [defined in Aph. 11. See the Nyaya Philosophy p. 16], its power of being apprehended [by the organ of sight] being checked, and luminousness, the property of the organ of sight having no connection [with its object, i.e. the form, the result] is the disappearance of the ascetic.
Aph. 22. — By this, a concealment [Antardhana] of speech [Shabda] &c., is also stated.
Aph. 23. — An action [karma] is two-fold; one accompanied by anticipation of consequences [Sopakrama] and other destitute of it [Nirupakrama]: — from performing Sanyama — restraint — with regard to this two-fold action, a knowledge [arises in an ascetic] of the separation from [his] body — Aparanta — [i.e. death]. Or [the time of death is known] from portents [Arishta].
Aph. 24. — [Superhuman] faculties [are manifested in an ascetic by performing restraint] in benevolence, &c.
Aph. 25. — The faculties of an elephant, &c., [are manifested in an ascetic by performing restraint] in these faculties.
Aph. 26. — A knowledge of the minute, concealed and distant [objects of sense arises in an ascetic] by his throwing the light of immediate cognition — Pravritti [on them].
Aph. 27. — A knowledge of [seven] worlds [arises in an ascetic] by his performing restraint in regard to the [luminous body] the sun.
Aph. 28. — A knowledge of forms of the asterisms [arises in an ascetic] when he performs restraint with regard to the Moon.
Aph. 29. — A knowledge of the motion of the stars [arises in an ascetic by his performing restraint] with regard to the polar star [Dhruva].
Aph. 30. — A knowledge of the particular structure of the body [arises in an ascetic who performs his restraint] with regard to the circle of the navel.
Aph. 31. — A cessation of hunger, thirst, etc. [takes place in an ascetic by performing his restraint with regard to the well of [his] throat.
Aph. 32. — A firmness [of mind takes place when an ascetic performs his restraint] with regard to the vein [called] kurma [tortoise].
Aph. 33. — [The ascetic] sees Sidhhas, the divine personages or spirits [when he performs his restraint] with regard to the light — Jyotis — of the head.
Aph. 34. — Or [the ascetic] disregarding all other instrumental causes [knows] every thing from [only] Pratibha [a knowledge called Taraka].
Aph. 35. — A knowledge about mind — Chitta [arises in an ascetic, when he performs his restraint] with regard to the internal organ — Hridaya.
Aph. 36. — From conceiving indifferently the knowledge of the person [soul] and sattva [purity or the principle of understanding, Buddhitattva — ] which are entirely different from each other, [a knowledge of joy and affliction arise and] that is enjoyment [Bhoga]. This enjoyment is another's object [Parartha], and an object different from this is the proper object [Svartha — of the principle of understanding] and from performing restraint with regard to this proper object, a knowledge of the person [arises in an ascetic].
Aph. 37. — From that, Pratibha, [Taraka a knowledge concerning all things, see Aph. 34, Book 3, and the knowledge caused by the organs] hearing, touch, sight, taste, and smell arises in [the ascetic].
Aph. 38. — These fruits are obstacles in the way of meditation and superhuman faculties [in the state of] non-meditation [Vyutthana].
Aph. 39. — The mind of [the ascetic] enters the body of others by reason of the laxity of the cause of Bandha — bondage, and by the knowledge of the process — Prachara — [of mind].
Aph. 40. — A disunion [Asanga] with and a rising [Utkranti] from water, mud, thorns, etc., [take place] by conquering the Udana, one of the vital airs.
Aph. 41. — A blazing [takes place] from conquering the air Samana.
Aph. 42. — A divine organ of hearing [is developed in the ascetic] by his performing restraint with regard to the connection between [Shrotra] the organ of hearing and [Akasa] the ether.
Aph. 43. — [A power] of walking through the air [is developed in the ascetic] by his obtaining a state of lightness like a light piece of cotton, etc., from performing his restraint with regard to the connection which a [man's] body has with air.
Aph. 44. — The external modification [of the internal organ] akalpita, thoughtless, is [called] the great incorporeal [modification, mahavideha]: therefrom [results] the destruction of the obscuration of the illumination [of intellect].
Aph. 45. — The conquering of the elements [takes place from, the ascetism [performed with regard to the five forms of the elements] gross [sthula] — nature, [swarupa], subtile [sukshma], concomitant [anwaya] and possession of objects [arthavattwa].
Aph. 46. — Therefrom spring up [three perfections i.e.] minuteness, &c., excellence of body, and non-destruction of the merits of it.
Aph. 47. — The excellence of body consists of colour, loveliness, strength, and adamantine density.
Aph. 48. — The conquering of the organs of sense result from the restraint performed with regard to perception, nature, egoism, concomitance, and possession of objects.
Aph. 49. — Therefrom spring up velocity of mind the state of modification, and the conquest of nature.
Aph. 50. — Omniscience and Supremacy over all existence arise merely [in the ascetic] who has the discriminative knowledge of the element of purity and soul.
Aph. 51. — From an indifference even to this [perfection] through the destruction of the germ of perniciousness, results isolation.
Aph. 52. — [The ascetic ought] not to form association and exhibit wonderment at the invitation of the tutelary dieties, for evil would again ensue.
Aph. 53. — Knowledge springing from discrimination results from asceticism performed with regard to the relation between moments and to their order.
Aph. 54. — Therefrom results discernment of two similar things, as there is non-discrimination by class, characteristic and place.
Aph. 55. — The knowledge springing from discrimination is [called] saving [knowledge], has all things and the entire nature of all things for its objects, and is non-successive.
Aph. 56. — On equalization of clearness of the pure quality [i.e. understanding] and soul, Isolation takes place.
BOOK IV.
Aph. 1. — Perfections are produced by birth, herbs [of mysterious virtue,] incantations, penances and meditations.
Aph. 2. — The change into another class is from the supply of natures.
Aph. 3. — The occasional is the non-efficient cause of natures : thereby there is removal of obscurations, as in the case of a husbandman [who removes the impediments to the irrigation of his fields].
Aph. 4. — The minds in the productions [ensue] from mere egoism.
Aph. 5. — In different activities of [those] numerous [minds] one mind [of the ascetic] is the moving cause.
Aph. 6. — Among these [minds produced by birth, &c.], that which springs from meditation is without subtratum.
Aph. 7. — The work of an ascetic is neither pure nor dark, and that of others is of three kinds.
Aph. 8. — Therefrom [results] manifestation of those mental deposits alone which are comformable to its fructification.
Aph. 9. — There is an immediacy among those [impressions] though intercepted by rank [in the scale of being], place and time, because the recollection and the train of self-reproductive impression are identical [that is they are not different].
Aph. 10. — They have eternity because the benediction is eternal.
Aph. 11. — As [they are] collected by cause, effect, substratum and support [therefore] on non-existence of these, non-existence of the impressions takes place.
Aph. 12. — That which is past and that which is to come does exist in its proper nature, for the course of properties is different.
Aph. 13. — These individualised and subtile [objects] consist of qualities.
Aph. 14. — Unity of thing results from unity of modification.
Aph. 15. — The course of these two [that is, the thing and the object] is distinct, for there is a diversity of thoughts regarding one thing.
Aph. 16. — An object is known or unknown to the mind inasmuch as the tint of the object is required [to it].
Aph. 17. — The modification of the mental states are always known, because the presiding spirit is not modified.
Aph. 18. — It is not self-illuminative inasmuch as it is cognisable.
Aph. 19. — Attention to two [objects] cannot take place simultaneously.
Aph. 20. — If one perception be cognisable by another then there would be the further necessity of cognition of cognition and a confusion of recollection also would take place.
Aph. 21. — The self-knowledge of cognition takes place when the intelligence [soul] which is non-transeunt acquires the shape of understanding.
Aph. 22. — The thinking principle [i.e. intellect] tinged by the knower and the knowable is the totality of objects.
Aph. 23. — Though variegated by innumerable impressions [mental deposits] it exists for the sake of another, because it operates in association.
Aph. 24. — The cessation of the [false] notion regarding the soul takes place in him who knows the difference.
Aph. 25. — Then the mind becomes deflected towards discrimination and bowed down towards [or by] Isolation.
Aph. 26. — In the intervals thereof other thoughts arise from the self-continuant impressions.
Aph. 27. — The means of the avoidance of these are explained to be as in the case of the afflictions.
Aph. 28. — If the ascetic is not desirous of fruit [or is not inert] even when the perfect knowledge has been attained, [then] the meditation, [technically called] Dharma-Megha, cloud of virtue, takes place from the entire discriminative knowledge.
Aph. 29. — Therefrom takes place removal of the afflictions and works.
Aph. 30. — Then from inflniteness of the knowledge free from the impurity of all its obscurations, the knowable appears small.
Aph. 31. — Thereupon takes place the termination of the succession of the modification of the qualities which have done what was to be done [or which have realised their end.]
Aph. 32. — The order is counterpart of the moment, perceptible in the latter end of the modification.
Aph. 33. — The re-absorption of those [qualities] void of the aim of the soul, or the abiding of the power of intelligence in its own nature, is Isolation.
