Sutra 3.35

सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थात् स्वार्थसंयमात् पुरुषज्ञानम्

sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ pratyayāviśeṣo-bhogaḥ parārthāt-sva-arthasaṁyamāt puruṣa-jñānam ॥35॥

sattva=of the intellect; puruShayoh=and of the Purusha; atyanta=complete; asaMkIrNayoH=distinct; pratyaya=idea, notion; avisheShah=non-distinction; bhogaH= experience; paraarthatvaat=because of the nature of existing for another; svaartha=for itself; saMyamaat=from samyama; puruSha=true Self; jnaanam=knowledge

Sw. Satchidananda

The intellect and the Parusha (or Atman) are totally different, the intellect existing for the sake of Parusha, while the Parusha exists for its own sake. Not distinguishing this is the cause of all experience; and by samyama on the distinction, knowledge of the Parusha is gained.

Bryant

Worldly experience consists of the notion that there is no distinction between the purusha self and pure intelligence, although these two are completely distinct. Worldly experience exists for another [i.e. for purusha]. By samyama on that which exists for itself [i.e. purusha], comes knowledge of purusha.

Taimni

Experience is the result of inability to distinguish between the Parusa and the Sattva though they are absolutely distinct. Knowledge of the Parusa results from Damyama on theSelf-interest (of the Parusa) apart from another’s interest.

Aranya

Experience (Of Pleasure Or Pain) Arises From A Conception Which Does Not Distinguish Between The Two Extremely Different Entities, Viz. Buddhisattva And Parusa. Such Experience Exists For Another (i.e. Parusa). That Is Why Through Samyama On Parusa (Who Oversees All Experience And Also Their Complete Cessation), A Knowledge Regarding Parusa Is Acquired.