Samadhi, the final limb of yoga, is revered as the state wherein the light of wisdom arises and spreads throughout one’s being. In this state, the yogi’s awareness is wholly absorbed in the object of meditation; all that remains is the object itself, motionless and still, like curd that has set. The awareness of the meditator seems to lose its own form, merging entirely with the object—this is samadhi. When the yogi’s mind is thus absorbed, he perceives the object with unwavering firmness. Such a yogi, established in samadhi, is praised as being like the fire of liberation, consuming all bonds. In this state, he neither hears nor smells, neither speaks nor sees, nor does he perceive touch, and his mind forms no intentions. He does not consider anything, nor is he bound by any thought, but remains motionless, like a log of wood. In this way, when the self is dissolved in Shiva, the yogi is truly established in samadhi. Just as a lamp placed in a windless place burns without flickering, so too does the wise one in samadhi remain unshaken. For the yogi who practices in this way, all obstacles gradually disappear, and the supreme goal of yoga is attained. Yet, the path is not without hindrances. Ten obstacles are declared for those who practice yoga: laziness, severe diseases, negligence, doubt about the place, instability of mind, lack of faith, perception of error, suffering, depression, and restlessness regarding objects. Laziness is the dullness of body and mind; diseases arise from imbalance in the bodily elements, and faults are born of actions. Negligence is forgetfulness in yoga, while persistent practice is contemplation. When knowledge is affected by both, doubt about the place arises. Instability of mind is known as lack of establishment, and lack of faith is a disposition devoid of conviction on the path. Error is distorted understanding. Suffering that arises from ignorance is the internal affliction of the mind; suffering from physical causes, or from previous actions, is worldly affliction. There is also suffering from divine causes, such as the influence of planets or poison. Depression arises when the desire for liberation is obstructed, and confusion regarding various objects is called restlessness. When these obstacles are pacified, divine symptoms begin to arise in the yogi devoted to yoga—these are signs of accomplishment. However, certain experiences—insight, hearing, news, vision, taste, and sensation—though wondrous, are also obstacles on the path, and their loss is considered an attainment of yoga. Insight is the perception of an object—be it subtle, concealed, past, distant, or yet to come—exactly as it is. Hearing is the effortless perception of all sounds, while 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. Sensation is the attainment of divine touch, including the perception of celestial fragrances and other senses, up to those experienced by the rulers of Brahma’s world. Jewels may appear and be given in abundance; spontaneous, sweet speech of many kinds arises. All elixirs and divine medicines are accomplished, and, upon reverence, celestial women grant them. Even upon witnessing a single attainment of yoga, the mind becomes fixed on liberation, thinking, “As I have seen this, so may liberation be.” The body may take on various forms—thinness, bulkiness, childhood, old age, youth, and other extraordinary shapes—these are the fourfold sustainment of the body. Without the earthly element, there is always a collection of fragrant scents. Eight qualities are declared as belonging to the demonic and earthly state. Wondrous powers manifest: dwelling in water, emerging from earth, drinking the ocean at will without distress. Wherever one desires in this world, water appears; water can be gathered and held in the hand without a vessel. Whatever tasteless thing one wishes to eat becomes flavorful at that moment, and the threefold body is sustained elsewhere. The body becomes free from wounds, endowed with earthly qualities—this is the sixteenfold wondrous attainment of sovereignty. The yogi may create fire from his own body, avoid heat and fear, and possess the power to burn the world at will, effortlessly. He can establish fire in water, hold fire in his hand, and after burning, creation proceeds as before. He can cook food in his mouth, and with two, the creation of the body is endowed with attainment and sovereignty. This is described as the twenty-fourfold fiery attainment, including the speed of mind and the ability to enter the elements instantly. He may effortlessly support mountains and other great weights, become heavy or light at will, and hold wind in his hand. By striking his fingertips or other means, he can make the earth tremble, all with a single body, enjoying the fiery principle. The wise know that the wind possesses thirty-twofold powers: it can manifest without shadow, and the senses become invisible. The yogi moves through the sky at will, unites with sense-objects, leaps across space, and enters his own body. He can form a mass of ether, become bodiless, and is endowed with the sovereignty of the wind—these are the great, fortyfold powers. This is called the sovereignty of Indra, known as the etheric principle, which also includes attainment and departure at will. The yogi overcomes all, perceives all secret meanings, creates according to his actions, possesses mastery, and appears pleasing to all. Thus, the journey of yoga, culminating in samadhi, is both wondrous and profound, filled with obstacles to be overcome and divine attainments to be realized, all leading the yogi ever closer to the supreme liberation.