हिन्दी
The Siddhis (powers) are attained by birth, by herbs, incantations, austerities or concentration.
The transformation of one species into another is brought about by the inflow of Nature.
Good deeds, etc. are not the direct causes in the transformation of nature, but they act as breakers of obstacles to the evolutions of nature. This is like a farmer breaking down the barrier to let the water flow which then runs down by its own nature.
All created minds are constructed from 'egoism' alone.
Though the activities of the different created minds are various, the one original mind controls them all.
Among the various Chitta's (consciousness) that which is attained by Samadhi is free from karmic impression.
The actions of the yogi are neither white (good) nor black (bad); but the actions of others are three-fold: white (good), black (bad) and mixed.
From those three aforesaid kinds of actions only those tendencies are manifested for which the conditions are favourable.
There is connectiveness in desire, even though separated by birth, space and time, there being identification of memory and latent impressions.
Since the desire to live is eternal, the impressions are also beginningless.
On account of being held together by cause, effect, support and objects, they(effects i.e.vasanas) disappears when they are absent.
The past and the future exist in-reality, there being difference of the paths of being of the characteristics.
They are manifested and subtle, and of the nature of the qualities.
The reality of the object on account of the unity of modification.
There being difference of mentality in the case of the external object being the same, their ways of being are different.
And if an object dependent upon one mind were not cognized by that, would it then exist?
The mind needing to be coloured thereby an object may be known or unknown.
To its lord, the Purusha, the modifications of the mind are always known, on-account-of-unchangeability.
It is not self-illuminating, being the knowable.
Nor can both be cognized at the same time.
In case of being knowable by another mind, there will be too many wills-to-know; and there will he confusion of memories.
Consciousness knows its own Will-to-be by transforming its appearance, though not-itself moving-from place-to-place.
The mind being coloured by the knower and the knowable is omni-objective (Sarvartha).
And the mind exists-for-another, also because it is variegated by innumerable residua, inasmuch as it acts by combination.
For the seer of the distinction, ceases the curiosity as to the nature-and-relations of the Self.
Then the mind inclines towards discrimination and gravitates towards absolute independence (kaivalya).
In the breaks arise other thoughts from residua.
Their removal has been described like that of the afflictions.
Having no-interest left even in the Highest-Intellection there comes from constant discrimination, the trance known as the Cloud-of- Virtue.
Thence the removal of actions and afflictions.
The knowable is but little then, because of knowledge having-become-infinite, on account of the removal of all obscuring impurities.
By that, the qualities having fulfilled their object, the succession of their changes ends.
Succession is the uninterrupted sequence of moments, cognised as distinct on the cessation of evolutionary change.
Absolute freedom comes when the qualities, becoming devoid of the object of the Purusha, become latent; or the power of consciousness becomes established in its own nature.
