2.1 tapaḥ svādhyāye ‘śvara praṇidhānāni kriyā yogaḥ
Austerity, the study of sacred texts, and the dedication of action to God constitute the discipline of Mystic Union.
2.2 samādhi bhāvanārthaḥ kleśa tanū karaṇārthaś ca
This discipline is practised for the purpose of acquiring fixity of mind on the Lord, free from all impurities and agitations, or on One’s Own Reality, and for attenuating the afflictions.
2.3 avidyā ‘smitā rāga dveṣā ‘bhiniveśāḥ kleśāḥ
The five afflictions are ignorance, egoism, attachment, aversion, and the desire to cling to life.
2.4 avidyā kṣetram uttareṣāṁ prasupta tanu vicchinno ‘dārāṇaṁ
Ignorance is the breeding place for all the others whether they are dormant or attenuated, partially overcome or fully operative.
2.5 anityā ‘śuci duḥkhā ‘nātmasu nitya śuci sukhā ‘tma khyātir avidyā
Ignorance is taking the non-eternal for the eternal, the impure for the pure, evil for good and non-self as self.
2.6 dṛg darśana-śaktyor ekātmatevā ‘smitā
Egoism is the identification of the power that knows with the instruments of knowing.
2.7 sukhā ‘nuśayī rāgaḥ
Attachment is that magnetic pattern which clusters in pleasure and pulls one towards such experience.
2.8 duḥkhā ‘nuśayī dveṣaḥ
Aversion is the magnetic pattern which clusters in misery and pushes one from such experience.
2.9 svarasavāhī viduṣo ‘pi tathā ‘rūḍho ‘bhiniveśaḥ
Flowing by its own energy, established even in the wise and in the foolish, is the unending desire for life.
2.10 te pratiprasava heyāḥ sūkṣmāḥ
These patterns when subtle may be removed by developing their contraries.
2.11 dhyāna heyās tad vṛttayaḥ
Their active afflictions are to be destroyed by meditation.
2.12 kleśa mūlaḥ karmā ‘śayo dṛṣṭā ‘dṛṣṭa janma vedanīyaḥ
The impressions of works have their roots in afflictions and arise as experience in the present and the future births.
2.13 sati mūle tad vipāko jāty āyur bhogāḥ
When the root exists, its fruition is birth, life and experience.
2.14 te hlāda paritāpa phalāḥ puṇyā ‘puṇya hetutvāt
They have pleasure or pain as their fruit, according as their cause be virtue or vice.
2.15 pariṇāma tāpa saṁskāra duḥkhair guṇa vṛtti virodhāc ca duḥkham eva sarvaṁ vivekinaḥ
All is misery to the wise because of the pains of change, anxiety, and purificatory acts.
2.16 heyaṁ duḥkham anāgataṁ
The grief which has not yet come may be avoided.
2.17 draṣṭṛ dṛśyayoḥ saṁyogo heya hetuḥ
The cause of the avoidable is the superimposition of the external world onto the unseen world.
2.18 prakāśa kriyā sthiti śīlaṁ bhūte ‘ndriyātmakaṁ bhogā ‘pavargārthaṁ dṛśyaṁ
The experienced world consists of the elements and the senses in play. It is of the nature of cognition, activity and rest, and is for the purpose of experience and realization.
2.19 viśeṣā ‘viśeṣa liṅgamātrā ‘liṅgāni guṇaparvāṇi
The stages of the attributes effecting the experienced world are the specialized and the unspecialized, the differentiated and the undifferentiated.
2.20 draṣṭā dṛśimātraḥ śuddho ‘pi pratyayā ‘nupaśyaḥ
The indweller is pure consciousness only, which though pure, sees through the mind and is identified by ego as being only the mind.
2.21 tad artha eva dṛśyasyā ‘tmā
The very existence of the seen is for the sake of the seer.
2.22 kṛtārthaṁ prati naṣṭaṁ apy anaṣṭaṁ tad anya sādhāraṇatvāt
Although Creation is discerned as not real for the one who has achieved the goal, it is yet real in that Creation remains the common experience to others.
2.23 sva svāmi śaktyoḥ svarūpopalabdhi hetuḥ saṁyogaḥ
The association of the seer with Creation is for the distinct recognition of the objective world, as well as for the recognition of the distinct nature of the seer.
2.24 tasya hetur avidyā
The cause of the association is ignorance.
2.25 tad abhāvāt saṁyogā ‘bhāvo hānaṁ tad dṛśeḥ kaivalyaṁ
Liberation of the seer is the result of the dissassociation of the seer and the seen, with the disappearance of ignorance.
2.26 viveka khyātir aviplavā hāno ‘pāyaḥ
The continuous practice of discrimination is the means of attaining liberation.
2.27 tasya saptadhā prānta bhūmiḥ prajñā
Steady wisdom manifests in seven stages.