सत्त्वपुरुषयोर् अत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थात् स्वार्थसंयमात् पुरुषज्ञानम्
Experience arises from the inability to distinguish between pure consciousness and sattva, though they are entirely distinct; by samyama on one's own purpose, knowledge of the puruṣa arises.
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते
From this, intuitive hearing, touch, sight, taste, and smell arise.
ते समाधाव् उपसर्गा व्युत्थाने सिद्धयः
These are obstacles in samadhi, but in the outward-turned state, they are powers.
बन्धकारणशैथिल्यात् प्रचारसंवेदनाच् च चित्तस्य परशरीरावेशः
Through loosening the cause of bondage and by knowledge of the movement of the mind, entry into another's body is possible.
उदानजयाज् जलपङ्ककण्टकादिष्व् असङ्ग उत्क्रान्तिश् च
By mastery over udāna, there is non-contact with water, mud, thorns, and the like, as well as the ability to ascend.
समानजयाज् ज्वलनम्
By mastery over samāna, there is the power of kindling (inner) fire.
श्रोत्राकाशयोः संबन्धसंयमाद् दिव्यं श्रोत्रम्
By samyama on the relationship between the ear and space, divine hearing arises.
कायाकाशयोः संबन्धसंयमाल् लघुतूलसमापत्तेश् चाकाशगमनम्
By samyama on the relationship between the body and space, and by the lightness of cotton, movement through space is attained.
बहिर् अकल्पिता वृत्तिर् महाविदेहा ततः प्रकाशावरणक्षयः
When the external, unconstructed activity called great disembodiment occurs, the covering of light is destroyed.
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद् भूतजयः
By samyama on grossness, essential nature, subtlety, conjunction, and purpose, mastery over the elements is attained.
ततो ऽणिमादिप्रादुर्भावः कायसंपत् तद्धर्मानभिघातश् च
From that arise the manifestations of becoming minute and so forth, perfection of the body, and invulnerability to the qualities of the elements.
रूपलावण्यबलवज्रसंहननत्वानि कायसंपत्
Perfection of the body includes beauty, grace, strength, and diamond-like firmness.
ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमाद् इन्द्रियजयः
By samyama on the process of perception, the essential nature, the sense of individuality, conjunction, and purpose, mastery over the senses is attained.
ततो मनोजवित्वं विकरणभावः प्रधानजयश् च
From that come speed of mind, independence from the senses, and mastery over primordial matter.
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च
For one who knows the distinction between sattva and puruṣa, there is lordship over all states and omniscience.
तद्वैराग्याद् अपि दोषबीजक्षये कैवल्यम्
By dispassion even toward these (powers), with the destruction of the seeds of impurity, there is isolation (kaivalya).
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनर् अनिष्टप्रसङ्गात्
When invited by beings in higher realms, one should avoid attachment and pride, for there is the possibility of undesirable consequences.
क्षणतत्क्रमयोः संयमाद् विवेकजं ज्ञानम्
By samyama on the moment and its sequence, knowledge born of discernment arises.
जातिलक्षणदेशैर् अन्यतानवच्छेदात् तुल्ययोस् ततः प्रतिपत्तिः
From the absence of indistinguishability due to species, characteristics, and location, knowledge of the difference between similar things arises.
तारकं सर्वविषयं सर्वथाविषयम् अक्रमं चेति विवेकजं ज्ञानम्
Knowledge born of discernment is that which is liberating, all-encompassing, beyond all objects, and without sequence.
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् इति
When purity between sattva and puruṣa is equal, there is isolation (kaivalya).
जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः
Perfections (siddhis) are produced by birth, herbs, mantra, austerity, or samādhi.
जात्यन्तरपरिणामः प्रकृत्यापूरात्
Transformation into another kind occurs due to the overflow of nature.
निमित्तम् अप्रयोजकं प्रकृतीनां वरणभेदस् तु ततः क्षेत्रिकवत्
The cause is not the initiator of the transformations of the natures, but the separation of obstacles is, just as with a farmer.
निर्माणचित्तान्य् अस्मितामात्रात्
Created minds arise solely from the sense of individuality.
प्रवृत्तिभेदे प्रयोजकं चित्तम् एकम् अनेकेषाम्
Among many minds with different activities, one mind is the instigator.
तत्र ध्यानजम् अनाशयम्
Among these, the mind born of meditation is without latent impressions.
कर्माशुक्लाकृष्णं योगिनस् त्रिविधम् इतरेषाम्
For yogis, karma is neither white nor black; for others, it is threefold.
ततस् तद्विपाकानुगुणानाम् एवाभिव्यक्तिर् वासनानाम्
From that, only the impressions corresponding to the results manifest.
जातिदेशकालव्यवहितानाम् अप्य् आनन्तर्यं स्मृतिसंस्कारयोर् एकरूपत्वात्
Because memory and latent impressions are of one form, succession exists even for those separated by birth, place, or time.