The Siddhis are the result of birth, drugs, Mantras, austerities or Samãdhi. The transformation from one species or kind into another is by the overflow of natural tendencies or potentialities. The incidental cause does not move or stir up the natural tendencies into activity; it merely removes the obstacles, like a farmer (irrigating a field). Artificially created minds (proceed) from ‘egoism’ alone. The one (natural) mind is the director or mover of the many (artificial) minds in their different activities. Of these the mind born of meditation is free from impressions. Karmas are neither white nor black (neither good nor bad) in the case of Yogis, they are of three kinds in the case of others. From these only those tendencies are manifested for which the conditions are favourable. There is the relation of cause and effect even though separated by class, locality and time because memory and impressions are the same in form. And there is no beginning of them, the desire to live being eternal. Being bound together as cause-effect, substractum-object, they (effects, i.e. Vãsanãs) disappear on their (cause, i.e. Avidyã) disappearance. The past and the future exist in their own (real) form. The difference of Dharmas or properties is on account of the difference of paths. They, whether manifest or unmanifest, are of the nature of Gunas. The essence of the object consists in the uniqueness of transformation (of the Gunas). The object being the same the difference in the two (the object and its cognition) are due to their (of the minds’) separate path. Nor is an object dependant on one mind. What would become of it when not cognized by that mind? In consequence of the mind being coloured or not coloured by it, an object is known or unknown. The modifications of the mind are always known to its lord on account of th changelessness of the Purusa. Nor is it self-illuminative, for it is perceptible. Moreover, it is impossible for it to be of both ways (as perceiver and perceived) at the same time. If cognition of onem ind by another (be postulated) we would have to assume cognition of [and confusio[n of memories also. Knowledge of its own nature through self-cognition (is obtained) when consciousness assumes that form in which does not pass from place to place. The mind coloured by the Knower (i.e., the Purusa) and the Known is all-apprehending. Though variegated by innumerable Vãsanãs it (the mind) acts for another (Purusa) for it acts in association. The cessation (of desire) for dwelling in the consciousness of Ãtmã for one who has seen the distinction. Then, verily, the mind is inclined towards discrimination and gravitation towards Kaivalya. In the intervals arise other Pratyayas from the force of Samskãras. Their removal like that of Klesas, as has been described. In the case of one, who is able to maintain a constant state of Vairãgya even towards the most exalted state of enlightment and to exercise the highest kind of discrimination, follows Dharma-Megha-Samãdhi. Then follows freedom from Klesas and Karmas. Then, in consequence of the removal of all obscuration and impurities, that which can be known (through the mind) is but little in comparison with the infinity of Knowledge (obtained in Enlightenment). The three Gunas having fulfilled their object, the process of change (in the Gunas) comes to an end. The process, corresponding to moments which become apprehensible at the final end of transformation (of the Gunas), is Kramah. Kaivalya is the state (of Enlightenment) following re-mergence of the Gunas because of their becoming devoid of the object of the Purusa. In this state the Purusa is established in his Real nature which is pure Consciousness. Finis.