Concentration is the confining of the mind within a limited mental area (object of concentration). Uninterrupted flow (of the mind) towards the object (chosen for meditation) is contemplation. The same (contemplation) when there is consciousness only of the object of meditation and not of itself (the mind) is Samãdhi. The three taken together constitute Samyama. By mastering it (Samyama) the light of the higher consciousness. Its (of Samyama) use by stages. The three are internal in relation to the preceding ones. Even that (Sabija Samãdhi) is external to the Seedless (Nirbija Samãdhi). Nirodha Parinãma is that transformation of the mind in which it becomes progressively permeated by that condition of Nirodha which intervenes momentarily between an impression which is disappearing and the impression which is taking its place. Its flow becomes tranquil by repeated impression. Samãdhi transformation is the (gradual) setting of the distractions and simultaneous rising of one-pointedness. Then again, the condition of the mind in which the ‘object’ (in the mind) which subsides is always exactly similar to the ‘object’ which rises (in the next moment) is called Ekãgratã Parinãma. By this (by what has been said in the last four Sutras) the property, character, and condition-transformations in the elements and the sense-organs are also explained. The substratum is that in which the properties -latent, active or unmanifest-inhere. The cause of the difference in transformation is the difference in the underlying process. By performing Samyama on the three kinds of transformations (Nirodha, Samãdhi and Ekãgratã) knowledge of the past and future. The sound, the meaning (behind it) and the idea (which is present in the mind at the time) are present together in a confused state. By performing Samyama (on the sound) they are resolved and there arises comprehension of the meaning of sounds uttered by any L’ving being. By direct perceptions of the impressions a knowledge of the previous birth. (By direct perception through Samyama) of the image occupying the mind, knowledge of the mind of others. But not also of other mental factors which support the mental image for that is not the object (of Samyama) By performing Samyama on Rupa (one of the five Tanmãtras), on suspension of the receptive power, the contact between the eye (of the observer) and light (from the body) is broken and the body becomes invisible. From the above can be understood the disappearance of soudn, etc. Karma is of the two kinds: active and dormant; by performing Samyama on them (is gained) knowledge of the time of death; also by (performing Samyama on) portents. (By performing Samyama) on friendliness etc., (comes) strength (of the quality). (By performing Samyama) on the strengths (of animals) the strength of an elephant, etc. Knowledge of the small, the hidden or the distant by directing the light of superphysical faculty. Knowledge of the Solar system by performing Samyama on the Sun. (By performing Samyama) on the moon knowledge concerning the arrangement of stars. (By performing Samyama) on the pole-star knowledge of their movements. (By performing Samyama) on the navel centre knowledge of the organization of the body. (By performing Samyama) on the gullet the cessation of hunger and thirst. (By performing Samyama) on the Kurma-nãdi steadiness. (By performing Samyama on) the light under the crown of the head vision of perfected Beings. (Knowledge of) everything from intuition. (By performing Samyama) on the heart, awareness of the nature of the mind. Experience is the result of inability to distinguish between Purusa and the Sattva thought they are absolutely distinct. Knowledge of the Purusa results from Samyama on the Self-interest (of the Purusa) apart from another’s interest (of Prakrti). Thence are produced intuitional hearing, touch, sight, taste and smell. They are obstacles in the way of Samãdhi and powers when the mind is outward-turned. The mind can enter another’s body on relaxation of the cause of bondage and from knowledge of passages. By mastery over Udãna levitation and non-contract with water, mire, thorns etc. By mastery over Samãna blazing of gastric fire. By performing Samyama on the relation between Ãkãsa and the ear superphysical hearing. By performing Samyama on the relation between the body and Ãkãsa and at the same time bringing about coalescence of the mind with light (things like) cotton down (there comes the power of) passage through space. The power of contacting the state of consciousness which is outside the intellect and is therefore inconceivable is called Mahã-videhã. From it is destroyed the covering of light. Mastery over the Pañca-Bhutas by performing Samyama on their gross, constant, subtle, all-pervading and functional states. Thence, the attainment of Animãn etc., perfection of the body and the non-obstruction of its functions (of the body) by the powers (of the elements). Beauty, fine, complexion, strength and adamantine hardness constitute the perfection of the body. Mastery over the sense-organs by performing Samyama on their power of cognition, real nature, egoism, all-persaviness and functions. Thence, instantaneous cognition without the use of any vehicle and complete mastery over Pradhãna. Only from the awareness of the distinctions between Sattva and Purusa arise supremacy over all states and forms fo existence (omnipotence) and knowledge of everything (omnipotence). By non-attachment even to that, on the very seed of bondage being destroyed, follows Kaivalya. (There should be) avoidance of pleasure or pride on being invited by the super-physical entities in charge of various planes because there is the possibility of the revival of evil. Knowledge born of awareness of Reality by performing Samyama on moment on (the process of) its succession. From it (Vivekajam-Jñãnam) knowledge of distinction between similars which cannot be distinguished by class, characteristic or position. The highest knowledge born of the awareness of Reality is transcedndent, include the cognition of all objects simultaneously, pertains to all objects and processes whatsoever in the past, present and future and also transcends the World Process. Kaivalya is attained when there is equality of purity between the Purusa and Sattva.