In the sacred discourse, the nature of obstacles and attainments on the path of yoga was expounded with clarity and reverence. Negligence, it was said, is the forgetfulness that clouds the mind of the yogi, while true practice is the steady contemplation that anchors one’s awareness. Knowledge, when influenced by both, gives rise to doubt about the very place or state one seeks to realize. The mind’s instability is known as a lack of establishment, and when faith falters, the practitioner’s disposition becomes devoid of conviction on the yogic path. Distorted understanding is called error, and from ignorance springs the internal affliction that troubles the mind. Suffering has many sources: that which arises from physical causes, such as the results of previous actions, is considered worldly affliction; suffering can also come from divine sources—planets, poisons, and the like. There is also a deep sorrow born from the obstruction of one’s desire for liberation, and confusion about various objects is termed restlessness. Yet, when these obstacles are pacified, divine symptoms begin to manifest in the yogi who is devoted to yoga—these are the unmistakable signs of accomplishment. However, even the powers and perceptions that arise—insight, hearing, news, vision, taste, and sensation—are themselves obstacles on the path. Their loss is considered an attainment in yoga, for true realization lies beyond them. Insight is the clear perception of any object, whether subtle, concealed, past, distant, or yet to come, exactly as it is. Hearing becomes the effortless reception of all sounds, and news is the knowledge of all information among living beings. Vision grants the effortless sight of divine beings, while taste is the enjoyment of celestial flavors. Similarly, sensation includes the perception of divine fragrances and all other senses, extending even to the rulers of Brahma’s world. With these attainments, jewels may appear and be given in abundance, and spontaneous, sweet speech of many kinds arises. All elixirs and divine medicines are accomplished, and celestial women, when revered, grant them. Even a single yogic attainment can fix the mind firmly on liberation, as the aspirant thinks, “As I have seen this, so may liberation be.” The body itself may undergo wondrous transformations—becoming thin, bulky, childlike, aged, youthful, or taking on extraordinary forms. These are the fourfold sustainments of the body. Without the earthly element, the yogi is always surrounded by fragrant scents, yet eight qualities are described as demonic and of the earth. The accomplished yogi may dwell in water or emerge from earth at will, drinking the ocean without distress. Wherever desired, water appears—even gathered and held in the hand without the need for a vessel. Whatever tasteless thing one wishes to eat, it becomes flavorful, and the body is sustained in threefold ways. The body becomes free from wounds, endowed with the qualities of earth—this is the sixteenfold wondrous attainment of sovereignty. The yogi can create fire from the body, avoid both heat and fear, and possesses the power to burn the world effortlessly if desired. Fire can be established in water, held in the hand, and after burning, creation proceeds as before. Food can be cooked in the mouth, and with two, the creation of the body is endowed with attainment and sovereignty. In total, there are twenty-four fiery attainments: the speed of mind, instantaneous entry into the elements, and more. Mountains and great weights can be supported effortlessly; the yogi can become heavy or light at will, and even hold the wind in the hand. With a mere striking of the fingertips, the earth itself may tremble, all accomplished with a single body and the enjoyments of the fiery principle. The wise recognize that the wind principle bestows thirty-two powers: the body may cast no shadow, and the senses become invisible. The yogi may move through the sky at will, unite with sense-objects, leap across space, and re-enter the body at will. Forming a mass of ether or becoming bodiless, endowed with the sovereignty of wind, these are the great, fortyfold powers. This is known as the sovereignty of Indra, the etheric principle, encompassing attainment and departure at will. The yogi overcomes all, perceives all secret meanings, creates according to one’s actions, masters all, and appears pleasing to everyone. Perceiving the cycle of existence and enjoying the pleasures of Indra, the yogi attains the lunar sovereignty, which is superior even to the mental. With this, the yogi can cut, strike, bind, release, and seize all beings subject to the cycle of existence. Granting favor to all and conquering even the appointed time of death, this is the sovereignty of Prajapati, arising from the sense of self. With lunar enjoyments, this great power is fifty-sixfold: creation by mere will, as well as protection and dissolution. Sovereignty over all, the direction of the minds of beings, uniqueness in every act, and the separate creation of worlds—all these are included. The yogi may do what is auspicious or inauspicious, united with the powers of Prajapati. Thus, the sixty-fourfold Brahmic sovereignty is declared. Beyond this lies a secondary, natural sovereignty, belonging to the intellect—this is called Vaishnava, whose domain is the maintenance of the worlds. That supreme state of Brahman cannot be described by others. The Purusha and the secondary, Ganesha sovereignty—these states cannot be known by others, not even by Vishnu. All attainments of knowledge are accompanied by obstacles; they must be restrained with diligent and supreme detachment. For those whose minds are attached to impure manifestations and qualities, the supreme, fearless, all-desiring sovereignty does not arise. Thus, the path of yoga is illuminated with both the obstacles and the wondrous powers that may arise, yet the wise are ever urged to move beyond them, seeking only the highest liberation.