Drashtâ drishimâtrah shuddho ˘pi pratyayâ-nupashyah
The Seer is absolute Knower. Although pure, modifications (of Buddhi) are witnessed by Him as an onlooker.

L'observateur est le connaisseur absolu. Bien que pures les modifications (de Buddhi) sont témoignées par lui comme un spectateur.

Der Sehende ist nur reines Bewußtsein und obwohl er rein ist, scheint er durch den Geist zu sehen.

The seer, the principle of "I-am", is the witness of the body and mind in the form of pure awareness, pure conciousness. Still, it sees throughthe coloring of the perceptual mechanism, through the mind and senses in the relative universe.

Tad-artha eva drishyasyâtmâ
To serve as objective field to Purusha, is the essence or nature of the knowable.

Servir comme un champ objectif pour Purusha , est l'essence ou la nature des objets connaissables.

Die tatsächliche Existenz des Gesehenen ist für den Sehenden da.

The seen exists for the seer alone. Only for the purpose of ultimate reality, Pursa, the "I-am", do Prakriti and her manifested universe come into existence.

Kritârtham prati nashtam apy anashtam tad-anya-sâdhâranatvât
Although ceasing to exist in relation to him whose purpose is fulfilled, the knowable does not cease to exist on account of being of use to others.

Bien que cesser d'exister en relation ŕ celui qui a rempli son propos, les objets connaissables ne cessent pas d'exister pour ętre utiles aux autres.

Auch wenn die Prakriti für den, der seinen Zweck erfüllt hat, unwirklich wird, fährt sie fort, für andere zu existieren, denn sie ist allen gemein.

Although this ensory universe with its multiplicity has ceased to exist for one who has achieved Nirvanam, freedom from the body and mind, it has not ceased toexist for those who are not enlightened, because it remains common to all in the state of relativity.

Swa-swâmi-shaktyoh swarűpopalabdhi-hetuh samyogah
Alliance is the means of realising the true nature of the object of the Knower and of the owner, the Knower (i.e. the sort of alliance which contributes to the realisation of the Seer and the seen is this relationship).

L'Association est le moyen de réaliser la véritable nature de l'objet du Connaisseur et du Possesseur, le Connaisseur (c'est ŕ dire le type d'association qui contribue a la réalisation de l'Observateur et de l'Observe est cette connexion).

Der Zweck der Vereinigung von Purusha und Prakriti ist, daß der erstere den Zweck seiner wahren Natur erlangt und die Kräfte erkennt, die latent in ihm und in Prakriti liegen

Sva-shakti is the energy of Prakriti, primeval Nature. Swami-shakti is the energy of pure conciousness, pure awareness, or Purusa. Purusa and Prakriti come together in order for Purusa to experience the awareness of its own nature and the unfoldment of the powers inherent init and in Prakriti and her evolutes, the body and mind.

Tasya hetur avidyâ
The alliance has Avidya or nescience as its cause.

L'association ŕ Avidya ou l'ignorance comme sa cause.

Aber die Ursache dieser Vereinigung ist Avidya, Unwissenheit.

The cause of false union is ignorance of one's own Self, or lack of awareness of "I-am".

Tad-abhâvât samyogâbhâvo hânam tad drisheh kaivalyam
The absence of alliance that arises from lack of it (Avidya) is the freedom and that is the state of liberation of the Seer.

L'absence d'association qui provient du manque d'elle (avidya) est la liberté, et ceci est l'état de libération de l'Observateur.

Aber durch das Ausmerzen der Unwissenheit verschwindet die Verbindung von Purusha und Prakriti und der Sehende ist befreit.

By meditation on "I-am" beyonf the body and mind, one experiences the real light of pure conciousness, pure wareness, which is the cause of the destruction of ignorance. In the absence of ignorance, Purusa feels its real beingness, which is One-without-a second, absolute freedom.

Viveka-khyâtir aviplavâ hânopâyah
Clear and distinct (unimpaired) discriminative knowledge is the means of liberation.

La connaissance discriminative, claire, distincte, (débarrassée) est le moyen de la libération.

Das Mittel, Avidya zu zerstören, ist ungebrochenes Unterscheidungsvermögen (Viveka–khyâti).

The unwavering practice of discrimination between what is real and what is unreal brings about the dispersion of ignorance. Meditation, without interruption, on the principle of "I-am" beyond the body and mind removes the false identity and its consequences -- birth, death, suffering, old age, etc.

Tasya saptadhâ prânta-bhűmih prajnâ
Seven kinds of ultimate insight come to him (the Yogin who has acquired discriminative enlightenment).

Sept types de insight viennent ŕ lui, (le yogi qui a développé l'illumination discriminative).

Erleuchtung wird durch sieben Stufen erreicht.

The highest stage of enlightenment is reached in seven steps, corresponding to the seven chakras, the seven vital energy centers of the body.

Yogângânushthânâd ashuddhi-kshaye jnâna-dîptir â viveka-khyâteh
Through the practice of the different accessories to Yoga, when impurities are destroyed, there arises enlightenment culminating in discriminative enlightenment.

Au travers de la pratique des différents accessoires du yoga, quand les impuretés sont détruites, advient l'illumination, culminant dans l'illumination discriminative.

Durch die Übung der verschiedenen Stufen des Yoga werden Unreinheiten zerstört und spirituelle Erleuchtung erwächst, die sich zur Kenntnis der Wirklichkeit entwickelt.

By practicing the different steps of Yoga for the destruction of impurity, there arises spiritual illumination, which blossoms into the awareness of reality, into the awareness of the universal "I-am" beyond the individual or personal "I-am".

Yama-niyamâsana-prânâyâma-pratyâhâra-dhâranâ-dhyâna-samâdhayo ˘shtâv angâni
Yama (restraint), Niyama (observance), Asana (posture), Pranayama (regulation of breath), Pratyahara (withholding of senses), Dharana (fixity), Dhyana (meditation) and Samidha (perfect concentration) are the eight means of attaining Yoga.

Yama (la restriction), Niyama (l'observance), Asana (la posture), Pranayama (la régulation de la respiration), Pratiahara (la restriction des sens), Dharana (la fixité), Dhyana (la méditation ) et Samadhi (la parfaite concentration), sont les huit moyens d'atteindre le yoga.

Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana und Samadhi sind die acht Glieder.

The eight stems or roots of Yoga are: (1) yama - willpower, (2) niyama - the way or means, (3) asana - various postures and mudras, (4) paranayama - the expansion and contraction of psychic energy into cosmic prana, which includes various breathing exercises, (5) pratyahara - the expansion and contraction of psychic energy by means of the senses, (6) dharana - fixation of psychic energy, (7) dhyana - continuation of the flow of psychic energy, and (8) samadhi - transformation of individual conciousness into universal conciousness.