Siddhis(supernatural powers) may be obtained by birth, medicinal intervention/ drugs, mantras, tapas or meditation.
Internal transformation from one stage to another is created by overflow.
External signs do not signify change of one’s nature. To change, one needs to be like a farmer and cut a wedge at the edge of the rice field and let the water in to irrigate the field.
Creation of mental activity comes from the sense of “I”(asmita) alone.
The difference in application of stimulus comes due to the logical ability of transforming one to many.
There concentration destroys craving.
Karma for a yogi is neither white nor black. For others, it is 3 fold (black, white or mixed)
Manifestation is based on one’s innate tendencies(vasana) and this occurs when the gunaconstitution (anu-guna) attains maturity.
Social standing, place and time may cease but this cannot interrupt images and impressions in one form/ being from continuing.
The desire to exist is without beginning or end.
Cause and effect are based on external contact. When they are rendered nonexistent, the entity ceases to exist.
Past and future exist. Dharma(existential conditioning) occurs on account of choices in the path.
The subtlety of their development depends on the quality of the Gunas(attributes) in the Soul.
The unique consequence of any entity depends on its existential essence/ properties(tattva).
The same entity is found to be different on account of the diversity in cognition, as they may take different paths to the same object.
No one entity is dependent on the perception by a single cognition, for if it were not perceived, what will happen to the entity?
The ability of stimulus to provoke a response is driven by expectations and the knowledge or ignorance of its character.
Always, even as mental activity occurs, the Soul (purusha) knows that it is its own master (tat-prabhoh).
It is not a splendid or perceptible object.
In the same situation, both cannot be accurately ascertained.
That which is seen inside the mind of a perceiver cannot be perceived as the perception of another as this would result in confusion of remembrance.
The true self does not change but stays in full awareness of itself unlike the chitta(feeling of sensation)which is constantly moving around.
The colours/ capabilities of both the seer and the seen are observed by the Self (chitta) which is able to cognise the true meaning.
That the chitta(feeling of sensation) is able to create many wonderful desires of various purposes and meanings because of its ability to connect.
For a person who has seen the true Self, other desires cease.
When the inclination for discrimination increases, the chitta (feeling of sensation) moves towards liberation.
Owing to Samskara, this fundamental concept is breached by other inclinations.
The method of removing obstacles to the liberation were described.
Attaining deep insight into one’s own dharma(conditioning) while remaining undisturbed through discernment (vivekam), is “dharma megha samadhi” or “liberation attained by treating Dharma like a cloud”.
Thus, obstruction arising from karma(consequences of action) is destroyed.
Then the veil covering all imperfections are removed, insight of infinity revealed, making all other knowledge, negligible.
Then, all action, objectives, transformation and succession merges with the Gunas (attributes).
The uninterrupted succession of change will terminate into the recognisable Self.
The purpose of material existence comes to nought without the constant involvement of the Gunas at each stage (pratiprasava). When liberation reveals itself, the consciousness merges into Shakti.
