O best of sages, listen to the wondrous unfolding of spiritual powers and qualities as taught in these sacred verses. In the third stage, there are twenty-four powers; in the fourth, thirty-two; in the fifth, forty. It is said that in this fifth stage, the body is composed of the elements. Scent, taste, form, sound, and touch—each of these sensory qualities is established in eightfold ways. In this fifth stage, this accomplishment is attributed to the Lord of a hundred sacrifices, Indra. Thus, one attains forty-eight powers, then fifty-six, and finally the sixty-fourfold Brahmic quality, the culmination of spiritual attainment. All that arises as obstacles must be abandoned, even up to the world of Brahma. Observing the worlds through yoga, the true knower of yoga attains supreme happiness. The embodiment of the body is maintained by four: grossness, shortness, childhood, old age, youth, and the forms of various kinds. Without the earthly element, one remains fragrant and endowed with scent; this eightfold greatness is praised as the supreme earthly power. Just as one dwells in water and emerges on land, so too, one who possesses the power of will can drink even the ocean at will, without distress. Wherever he wishes in this world, he finds water; whatever object he desires to take and enjoy, he does so effortlessly. 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 uninjured state of the body, combined with the earthly element, is called the sixteenfold supreme watery power. When the body is created from fire, it is free from the fear of burning; even if the world is consumed by fire, another remains unburned, protected by its own arrangement. Placing fire in the midst of water preserves it; mastery over fire is achieved by control with the hand and by summoning it through mere recollection. The creation of ashes is accomplished at will; manifestation of form arises from two elements, but without them, from three, by the self. This, consisting of twenty-four elements, is indeed the fiery (taijasa) power, the movement of mind among beings and their internal dwelling. Again, the lifting of great mountain masses and the like, as well as both lightness and heaviness, are achieved by sustaining air with the hands. By striking the tips of the fingers, vibrations are felt everywhere on the earth; by one, the creation of the body, and mastery of air is recognized by the wise. The creation without shadow, perception of the senses, constant movement through space, accompanied by the objects of the senses, all belong to this domain. Hearing sounds from afar, immersion in all sounds, grasping the subtle marks, and perceiving all living beings—these are the Indra-like powers. Thus the ancient one is described, with attainment and departure as desired. Universal dominance, revelation of all secrets, creation according to desire, mastery, and pleasing appearance are further powers. Perception of the cycle of existence, understanding the mental characteristics of qualities, cutting, striking, binding, and transformation of the cycle of existence are also attained. The appeasement of all beings, victory over the time of death—these are known as the supreme prājāpatya (creative) powers, arising from ego. The creation of the world without cause, its grace, dissolution, authority, and the initiation of worldly activity—all these belong to the manifest uniqueness and distinct creation, and to the agency in the cycle of existence, which is the supreme Brahma power. Thus, the essence is declared, the principal Vaiṣṇava state; its qualities can be known by Brahma, but not by others. The supreme Śaiva power exists, but is not understood by Viṣṇu; who can know the pure, innumerable qualities of the nature of Śiva? These attainments and obstacles that arise after emergence must be restrained through supreme detachment and great effort. 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; by detachment alone, both attainments and obstacles are renounced. All obstacles, even up to the world of Brahma, should be abandoned; having restrained everything, one should renounce all, and the Great Lord becomes pleased. When the Lord is pleased, pure liberation arises through supreme detachment; or, for the sake of grace or play, the sage may remain. He who acts without restraint also becomes happy in this way; sometimes leaving the earth, he plays in the sky with splendor. Sometimes he utters the Vedas, summarizing their subtle meanings; sometimes, with that meaning, he composes verses. Sometimes he composes prose passages, thousands of compositions; he also attains knowledge of the cries of groups of animals and birds. From Brahma down to immobile beings, all become clear to him as an amalaki fruit in the hand; what need is there to say more, when there are thousands of such knowledges? In that great sage, pure and steady knowledge arises by practice alone. The knower of yoga sees all forms of light, all things, countless divine images, and thousands of celestial vehicles. He sees Brahma, Vishnu, Indra, Yama, Agni, Varuna, and others, as well as planets, stars, and thousands of worlds. Established in meditation, he sees those dwelling in the lower regions; by the lamp of self-knowledge and unwavering steadiness, he perceives them. With the vessel of being filled with the nectar of grace, having destroyed darkness, the person sees the Lord within the self.