mind.
那些能帶來奇特的感官洞察力的注意力的形式，可以堅定堅持不懈的進行瑜伽練習的思想。
36. Or (by the meditation on) the Effulgent Light, which is beyond all sorrow.
通過超越悲傷的輝煌之光的冥想，使心念得到平複，也是讓人堅持下來的一個途徑。
37. Or (by meditation on) the heart that has given up all attachment to sense-objects.
通過冥想已經放棄對所有感官享受依賴的人的心境幫助自己堅持下來。
38. Or by meditating on the knowledge that comes in sleep.
通過冥想你夢到的知識或深睡狀態時的快樂體驗來幫助自己平複心境，堅持下來。
39. Or by the meditation on anything that appeals to one as good.
通過冥想一切對你有吸引力的好的東西來幫助平複心境，幫助自己堅持。
40. The Yogi's mind thus meditating, becomes unobstructed from the atomic to the infinite.
瑜伽士的思想，通過冥想，已經到了不受小到原子大到無限的任何東西的限製的程度。
41. The Yogi whose Vrittis have thus become powerless (controlled) obtains in the receiver, (the instrument of) receiving, and the received (the Self, the mind, and external objects), concentratedness and sameness like the crystal (before different coloured objects).
那些心念變體已經沒有力量（被控製住了）的瑜伽士們獲得了接受者、接受的技能和接受了的事物，即靈魂、思想和外在對象，這三者的集中和統一就如一塊水晶對其麵前不同顏色物體反射的統一程度一樣。
42. Sound, meaning, and resulting knowledge, being mixed up, is (called) Samadhi without question.
聲音、意義和得到的知識綜合在一起的三摩地被稱為無疑問的三摩地。
43. The Samadhi called “without question” (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).
當記憶被純化或者不再有實質，而隻表達冥想對象的意義時，我們就進入了“無疑問”的三摩地階段。
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44. By this process, (the concentrations) with discrimination and without discrimination, whose objects are finer, are (also) explained.
在此過程中，冥想對象更為精微的有伺三摩地和無伺三摩地也得到了解釋。
45. The finer objects end with the Pradhana.
最精微的冥想對象是普茹阿塔那（Pradhana）——無上本質。
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