Therefore, it is taught that one should steady the mind through the practice of dhāraṇā, fixing it with unwavering attention. In meditation, the support and focus is the constant remembrance of Śiva. True meditation is when the mind remains undistracted, and the awareness perfectly reflects the nature of the object meditated upon. When this flow of awareness is uninterrupted, free from the intrusion of other thoughts or perceptions, that alone is meditation; in this state, all else is set aside, and Śiva alone is realized as the bestower of auspiciousness. The supreme object of meditation is the Lord who is above all gods, as revealed in the Atharvaṇa scriptures. In the same way, the supreme Śivā is to be meditated upon—both Śiva and Śivā, who pervade all beings. These two, as taught in both the revealed and remembered scriptures, are ever-present, all-knowing, and always to be contemplated, though they may manifest in many forms. From this meditation, two results arise: the first is liberation itself, and the second is the attainment of extraordinary powers such as aṇimā, the ability to become minute. The wise should understand these twofold fruits of meditation. The knower of yoga should also know the four aspects: the meditator, the act of meditation, the object of meditation, and the purpose of meditation; with this understanding, one should practice yoga. The one who meditates in this way is described as possessing knowledge and detachment, full of faith and patience, free from possessiveness, and ever-enthusiastic in their practice. When fatigue arises from recitation, one should return to meditation; and when meditation brings weariness, one should resume recitation. By engaging in both, recitation and meditation, yoga is quickly accomplished. Concentration (dhāraṇā) is said to last for twelve breaths; meditation (dhyāna) is twelve times the duration of concentration. When meditation is multiplied twelvefold, it is called samadhi. Samadhi is the final limb of yoga, and through samadhi, the light of wisdom shines everywhere. In this state, only the object of meditation remains, unmoving like curd, and the awareness appears as if it has no form of its own—this is samadhi. When the mind is absorbed in the object of meditation, the yogi perceives it firmly and clearly. The yogi established in samadhi is praised as being like the liberating fire. In this deep absorption, the yogi neither hears nor smells, neither speaks nor sees, nor perceives touch; the mind forms no intentions. He considers nothing, is bound by nothing, and remains like a log of wood. Thus, when the self is dissolved in Śiva, this is the state of samadhi as described. Just as a lamp placed in a windless spot does not flicker, so too does the wise person established in samadhi remain unmoved. For the yogi who practices in this way, all obstacles gradually disappear, and the supreme goal of yoga is attained. Yet, there are obstacles on the path. These are: laziness, severe diseases, negligence, doubt about the place, instability of mind, lack of faith, and perception of error; also, suffering, depression, and restlessness regarding objects. These ten are declared as obstacles for practitioners of yoga. Laziness is the dullness of body and mind in yogis; diseases arise from imbalance of the bodily elements, and faults from actions. Negligence is forgetfulness in yoga, while the practice itself is contemplation; when knowledge is affected by both, doubt arises about the place of practice. Instability of mind is called lack of establishment; lack of faith is the absence of conviction on the yogic path. That which is a distorted understanding is called error. Suffering arising from ignorance is known as internal affliction of the mind. Suffering can also arise from physical causes—actions done in the past—these are worldly afflictions; suffering from divine causes, such as the influence of planets or poison, is also described. Depression can arise when the desire for liberation is obstructed, and confusion regarding various objects is called restlessness. When these obstacles are pacified, divine symptoms begin to manifest in the yogi devoted to yoga—these are signs of accomplishment. Yet even these attainments can become obstacles: insight, hearing, news, vision, taste, and sensation. When these are overcome, their absence marks true attainment in yoga. Insight is the perception of objects—whether subtle, concealed, past, distant, or yet to come—exactly as they are. Hearing is the effortless perception of all sounds; news is the knowledge of all information among embodied beings. Vision is the effortless seeing of divine beings; taste is the enjoyment of divine flavors. Similarly, sensation is the attainment of touch and the perception of divine fragrances and other senses, reaching even to the rulers of Brahma’s world. Jewels may appear and be given in abundance; spontaneous, sweet speech of various kinds arises. All elixirs and divine medicines are accomplished, and upon reverence, even celestial women may grant them. When even a single attainment of yoga is experienced, the mind becomes fixed on liberation: “As I have seen this, so may liberation be.” The body itself may be sustained in various ways: by thinness, bulkiness, childhood, old age, youth, or by extraordinary forms—these are the fourfold sustainments of the body. Without the earthly element, there is always the collection of fragrant scents; thus, eight qualities are declared as the demonic and earthly state. The yogi may dwell in water or emerge from the earth; one may drink the ocean at will, without distress. Wherever one desires in this world, water appears; without a pot or vessel, water is gathered and held in the hand. Whatever tasteless thing one wishes to eat, at that moment it becomes flavored; elsewhere, the threefold body is sustained. The body becomes free from wounds and endowed with the qualities of the earth. This is the sixteenfold wondrous attainment of sovereignty, the marks of a yogi who has mastered the path and attained the fruits of supreme yoga.