हिन्दी
Dharana is holding the mind to one place, object or point.
In that (Dharana) the unbroken flow of similar mental modifications is called Dhyana.
Samadhi is when the object of meditation only shines forth, as though devoid of its own form.
The three (dharana, dhyan and samadhi) together on the same object is called Samyama.
By mastering that (Samyama), the light of knowledge (Prajna) dawns.
That (Samyama) should be applied stage by stage.
These three (concentration, meditation and trance) are more internal practices than these that precede (i.e., Yama, Niyama, Asana, Pranayama and Pratyahar).
But even they are external to the nirbija - the seedless samadhi.
By the suppression of the disturbed modifications of the mind, and by the rise of modification of control, the mind is said to attain the controlling modifications - following the controlling powers of the mind.
By potency comes its undisturbed flow.
The trance modification of the mind is the destruction and rise of all-pointedness and one-pointedness, respectively.
Then again i.e., "during samadhi", the past and the present modifications being similar is called Ekagrata Parinama.
By this are described the changes of characteristic (dharma), secondary quality (laksana), and condition (avastha) in the objective and instrumental phenomena.
That which is acted upon by transformations, either past, present or yet to be manifested is the substratum (or the object characterised).
Change of sequence (of characteristics) is the cause of manifold evolution.
By making Samyama on the three kinds of Parimana's (changes) comes the knowledge of past and future.
By making Samyama on word, meaning and knowledge, which are ordinarily confused, come knowledge of the sound of all beings.
By direct perception, through Samyama of latent impressions, knowledge of previous births is acquired.
By Samyama on notions, knowledge of other's minds, is developed.
But not its contents, as that is not the object f the samyama.
By making Samyama on the form of the body the power of perceiving forms being obstructed, the power of manifestation in the eye being separated, the Yogi's body becomes invisible.
Karma is either fast or slow in fructifying. By practicing Samyama on karma, or by the signs called Aristha (Portents), one has foreknowledge of death.
Through Samyama on friendliness and other similar virtues, one develops the powers of these qualities.
By making Samyama on the strength of the elephant etc, one obtains that strength.
By making Samyama on that effulgent light, one obtains knowledge of what is subtle, hidden or far distant.
By making Samyama on the sun, one gains knowledge of the cosmic spaces.
By making Samyama on moon, one gains knowledge of the arrangement of the stars.
By making Samyama on the polestar, one gains knowledge of the motions of the stars.
By making Samyama on the navel plexus, one gains knowledge of the constitution of the body.
By making Samyama on the hollow of the throat, ceases hunger and thirst.
Tortoise (Kurma) tube firmness, fixity.
By making Samyama on the coronal light, siddhas can be seen.
Or by the power of Pratibha everything becomes known.
By making Samyama on the heart, knowledge of the mind is acquired.
Worldly experience arises from a conception which does not distinguish between the two extremely different entities (Buddisattva and Parusha). Such experience exists for another (i.e., Parusha). By Samyama on this knowledge of the Parusha is acquired.
Thence from knowledge of Purusha arises Pratibha (prescience), Shravna (supernatural power of hearing), Vedana (supernatural power of touch), Adarsha (supernatural power of sight), Asvada (supernatural power of taste) and Varta (supernatural power of smell).
These (powers) are obstacles to Samadhi (Trance), but they are powers in the worldly state.
When the bonds of the mind caused by karma have been loosened, the yogi, by his knowledge of manifestation through the organs, enters another's body.
By conquering the current called Udana the yogi does not sink in water, or in swamps, or entanglement in the thorns, and can leave the body at will.
By the conquest of the current Samana, effulgence is acquired.
By making Samyama on the relation between the ear and the Akasa, one obtains divine sense of hearing.
By making Samyama on the relation between the Akasa (space) and the body the yogi becoming light as cotton wool, and thus traveling through the space is possible.
By making Samyama on the real modifications of mind, the state known as the great disincarnation, all covering can be removed from the light of knowledge.
By Samyama on the gross (Sthula), the substantive (Svarupa), the astral (Suksma), conjunction (Anvaya) and purposefulness (Arthavattva), is obtained mastery over the elements (Bhutas).
Thence one gains minuteness, and the rest of the powers, "glorification of the body," and indestructibleness of the bodily qualities.
The glorification of the body consists in beauty, complexion, strength and adamantine hardness.
By making Samyama on the receptivity, essential character, I-ness, inherent quality and objectiveness of the five organs, one gains mastery of the organs.
Thence come powers of rapid movement as of the mind power of the organs independently of the body, and conquest of nature.
The one established in the discernment between Buddhi and Purusha comes omnipresence and omniscience.
By giving up even these (all Siddhis), the seed of evil is destroyed; he attains Kaivalya.
The yogi should avoid enthusiasm or pride in the enticements of the celestial beings, for he is in danger of being caught once more by ignorance.
By making Samyama on moment and its sequence, one gains discriminative knowledge.
Those which cannot be distinguished by their species, characteristics marks, or positions in space; even they will be discriminated by the above Samyama.
Knowledge of discernment is transcendent, comprehensive, concerned with all states of things and instantaneous.
Kaivalya is attained when equality is established between the sattva and the Purusha.
