Even after a seeker attains a lofty state, the mind’s bondage persists, causing faithlessness and wavering in spiritual practices. When the mind is fixed upon a teacher, knowledge, conduct, Shiva, or similar objects, errors in perception—false knowledge—arise. Ignorance leads one to mistake the self for what is not the self, resulting in inner suffering, and likewise, suffering from external sources. There is also suffering caused by divine influences, making three natural kinds of affliction; all stem from disturbances in the mind, which arise when desires are obstructed. When dejection appears, it must be restrained by supreme detachment; if this dejection is touched by darkness and passion, it is called durmanas. Durmanas is the mental state when dejection arises, and one accepts things forcibly, without discerning what is suitable. Restlessness for various objects is known as an obstacle, and these obstacles are real impediments for yogis on the path of yoga. Yet, for one endowed with utmost enthusiasm, these obstacles are destroyed without doubt. When the obstacles are overcome, the yogi advances further, O twice-born. Afflictions may still arise, and all are signs of imperfection. The first accomplishment is intuition, followed by hearing; the third is information, the fourth is vision, the fifth is taste, and the sixth is sensation. True attainment for the sage is found in abandoning even minor supernatural powers. The accomplishments that matter are intuitive insight, the arising of intuition, and the state called intuition. Discrimination is called intellect—by this, the knowable is understood, whether it concerns the subtle, the hidden, the past, the distant, or the future. Knowledge arises everywhere and always, in succession with intuition. By hearing all words, the yogi understands them effortlessly. Even the subtle distinctions of short, long, and protracted sounds, and other secret ones, are heard, leading to the attainment of touch—this is called perception. By seeing divine forms, vision arises without effort; in the awareness of divine taste, enjoyment is effortless. Likewise, through awareness of intellect, yogis perceive the essence of divine fragrances throughout all worlds, up to Brahma’s realm. Within this world and the body, sixty-fourfold qualities exist equally, arising from obstacles; these qualities are compounded in beings, O twice-born. All that arises from obstacles must always be abandoned by the self—the demonic, the earthly, and the aquatic, as found in the cities of the Rākṣasas, O twice-born. In the Yakṣa realm, fiery qualities prevail; in the Gandharva, airy; in the Indra, ethereal; and in the Soma, mental. In the Prajāpati realm, ego is present; in Brahma’s realm, supreme knowledge. In the first realm, eight forms are found, and in the second, sixteen. In the third, twenty-four; in the fourth, thirty-two; in the fifth, forty; and in the fifth, it is said to be composed of the elements. Scent, taste, form, sound, and touch—each is established in eightfold ways; in the fifth, this is the accomplishment of the Lord of a hundred sacrifices. Thus, there are forty-eight, then fifty-six, and so the sixty-fourfold Brahmic quality is attained, O best of twice-born. All that arises from obstacles should be abandoned up to the world of Brahma. Observing the worlds through yoga, the knower of yoga attains supreme happiness. Grossness, shortness, childhood, old age, youth, and various forms—by four, the embodiment of the body is maintained. Without the earthly element, one is always fragrant and endowed with scent; this eightfold greatness is said to be the supreme earthly power. Just as one dwells in water and emerges on land, so too, one who has the power of will can drink even the ocean at will, without distress. Wherever he wishes in this world, there he sees water; whatever object he desires to take and enjoy, he does so at will. The sustaining of the bodies of those three, endowed with their respective essences, is like holding a lump of water in the hand, without a vessel. The uninjured state of the body, combined with the earthly element, is called the sixteenfold supreme watery power. The creation of the body from fire is free from the fear of burning; even if the world is burned, another remains unburned by its own arrangement. Placing fire in the midst of water preserves it; the control of fire by the hand, and its summoning by mere recollection, is taught. The creation of ashes, as before, is accomplished at will; the manifestation of form arises from two, but without them, from three, by the self. This, consisting of twenty-four elements, is indeed the fiery (taijasa) power, O foremost sages; it is the movement of mind among beings and their internal dwelling. Again, the lifting of great mountain masses and the like, and both lightness and heaviness, are the sustaining of air by the hands. By striking the tips of the fingers, vibration occurs everywhere on the earth; by one, the creation of the body, and the mastery of air is recognized by the wise. The creation without shadow, and the perception of the senses, constant movement through space, accompanied by the objects of the senses. Hearing sounds from afar, immersion in all sounds, grasping the subtle marks, and perceiving all living beings—this is called the Indra-like power. Thus, the ancient one is described, with attainment and departure according to one’s desire. Universal dominance, revelation of all secrets, creation according to desire, mastery, and pleasing appearance—all these powers are attained by the yogi who has overcome obstacles and perfected the path.