The sage who seeks the highest attainment walks a path marked not by the pursuit of even the smallest supernatural powers, but by their renunciation. True accomplishment lies in the blossoming of intuitive insight, the spontaneous arising of intuition, and dwelling in the state known as intuition itself. Discrimination, known as intellect, is that by which all things are understood. Through intellect, the knowable—whether subtle or hidden, past, distant, or yet to come—is revealed. Knowledge arises everywhere and always, flowing one after another with intuition; and the yogi, by virtue of this, understands all words effortlessly, no matter how they are spoken. The yogi’s perception becomes so refined that even the most subtle distinctions of sound—short, long, or drawn out, and other secret tones—are heard and comprehended. This sensitivity brings about the attainment of touch, which is called perception. When the yogi beholds divine forms, sight itself becomes effortless; when he is aware of divine tastes, enjoyment comes without striving. Likewise, through the power of intellect, yogis perceive the very essence of divine fragrances, not just in one place, but throughout all worlds, reaching even to the realm of Brahma. Within this world and within the body itself, there exist sixty-fourfold qualities, arising from various obstacles; these qualities are compounded within each being, O twice-born. All that springs from obstacles—the demonic, the earthly, and the aquatic, as found in the cities of the Rākṣasas—must always be abandoned by the self. In different realms, different qualities prevail: in the Yakṣa realm, the fiery; in the Gandharva, the airy; in the Indra, the ethereal; and in the Soma, the mental. In the realm of Prajāpati, ego is present; in Brahma’s realm, supreme knowledge. In the first, there are eight forms; in the second, sixteen; in the third, twenty-four; in the fourth, thirty-two; and in the fifth, forty forms, which are said to be composed of the elements. Scent, taste, form, sound, and touch—each is established in eightfold ways, and in the fifth, this is the accomplishment of the Lord of a hundred sacrifices. Thus, progressing through forty-eight, then fifty-six, the sixty-fourfold Brahmic quality is finally attained, O best of the twice-born. Yet, all that arises from obstacles—even up to Brahma’s world—should be abandoned. The yogi who observes all these worlds through yoga attains supreme happiness. The body is maintained through fourfold forms: grossness, shortness, childhood, old age, youth, and various other manifestations. Without the earthly element, one is always fragrant and endowed with scent; this eightfold greatness is considered the supreme earthly power. Just as one who dwells in water may emerge onto land, so too, one who possesses the power of will can drink even the ocean without distress, whenever he desires. Wherever he wishes in this world, he sees water there; whatever object he desires to take and enjoy, he does so at will. The sustaining of the bodies of those three, each endowed with their respective essences, is likened to holding a lump of water in the hand without a vessel. The unharmed state of the body, combined with the earthly element, is called the sixteenfold supreme watery power. When the body is created from fire, there is no fear of burning; even if the world itself were to burn, another would remain unburned by its own arrangement. Fire may be placed in the midst of water and preserved; fire can be controlled by the hand and summoned by mere recollection. The yogi can create ashes at will, as before; the manifestation of form arises from two elements, but without them, it arises from three, by the self alone. This, consisting of twenty-four elements, is known as the fiery (taijasa) power, O foremost of sages; it is the movement of mind among beings and their internal dwelling. The yogi may lift great mountain masses and the like, experiencing both lightness and heaviness; this is the sustaining of air by the hands. By striking the tips of the fingers, vibrations are felt everywhere on earth; the creation of the body and mastery of air are recognized by the wise. He may create a body without a shadow, perceive the senses, and move constantly through space, accompanied by the objects of the senses. He hears sounds from afar, immerses himself in all sounds, grasps the subtlest marks, and perceives all living beings. This is called the Indra-like power, wherein the ancient one is described, with the ability to attain and depart according to his own desire. There is universal dominance, the revelation of all secrets, creation according to will, mastery, and a pleasing appearance. The yogi perceives the cycle of existence, understands the mental characteristics of qualities, and can cut, strike, bind, or transform the cycle of existence. He appeases all beings and even achieves victory over the time of death; this is the supreme creative (prājāpatya) power, arising from ego. He may create the world without cause, bestow grace, dissolve it, exercise authority, and initiate worldly activity. This manifest uniqueness, this distinct creation, and the agency in the cycle of existence is the supreme Brahma power. Thus, the essence is declared—the principal Vaiṣṇava state. Its qualities may be known by Brahma, but not by others. That supreme Śaiva power exists, yet even Viṣṇu does not comprehend it; who, indeed, can know the pure, innumerable qualities of the nature of Śiva? All these attainments and the obstacles that arise after emergence must be restrained with great effort, through supreme detachment. Knowing that there is no true greatness in sense objects or dangers, one should abandon all with indifference; such a person is called dispassionate. Freedom from craving is known as detachment from qualities; through detachment alone are both attainments and obstacles to be renounced. All obstacles, even up to the world of Brahma, must be abandoned. Having restrained everything, the yogi should renounce all, and thus the Great Lord becomes pleased.