Siddhi

By saṁyama on the three kinds of transformations—property, characteristic, and condition—knowledge of the past and future arises.

The sound, its meaning, and the resulting idea are confused by superposition. By saṁyama on their distinction, knowledge of the sounds of all beings arises.

By direct perception of latent impressions (saṁskāras), knowledge of previous births arises.

By saṁyama on the notions (mental contents), knowledge of other minds arises.

But not the content of that other mind, as that is not the object of saṁyama.

By saṁyama on the form of the body, and by suspending its perceptibility—by blocking the connection between the eye and light—the power of invisibility is attained.

By this, the disappearance of sound and other sensations is also explained. (Alternatively: By saṁyama on karma—fast or slow to fructify—or on portents, knowledge of the time of death arises.)

Karma is of two types: fast-fructifying and slow-fructifying. By saṁyama on these, or on portents (ariṣṭas), knowledge of the time of death arises.

By saṁyama on friendliness and similar qualities, corresponding powers are obtained.

By saṁyama on strengths, such as the strength of an elephant, that specific strength is attained.

By directing the light of higher perception, knowledge of the subtle, the hidden, and the distant is attained.

By saṁyama on the sun, knowledge of the cosmic regions (worlds) is attained.

By saṁyama on the moon, knowledge of the arrangement of the stars is attained.

By saṁyama on the pole star, knowledge of the movements of the stars is attained.

By saṁyama on the navel center, knowledge of the constitution of the body is attained.

By saṁyama on the throat pit, cessation of hunger and thirst is attained.

By saṁyama on the kūrma-nāḍī (tortoise channel), steadiness is attained.

By saṁyama on the light in the head, vision of the Siddhas (perfected beings) is attained.

Or, by spontaneous intuition (prātibha), all knowledge is attained.

By saṁyama on the heart, knowledge of the mind (citta) is attained.

Experience (bhoga) is the undifferentiated perception between sattva (intellect) and Puruṣa (Self), though they are absolutely distinct. By saṁyama on the distinction between what exists for itself (Puruṣa) and what exists for another (sattva), knowledge of Puruṣa arises.

From that, intuitive hearing, touch, sight, taste, and smell arise.

These powers are obstacles to samādhi, but are considered perfections (siddhis) in the worldly state.

By loosening the causes of bondage and understanding the channels of the mind, the mind can enter another's body.

By mastery over udāna-vāyu (upward-moving vital air), one can avoid contact with water, mud, thorns, etc., and can achieve levitation or voluntary out-of-body experience.

By mastery over samāna-vāyu (equalizing vital air), one can radiate light or control the digestive fire.

By saṁyama on the relationship between the ear and ākāśa (space/ether), divine hearing is attained.

By saṁyama on the relationship between the body and ākāśa (space), and absorption in the lightness of cotton, one attains the ability to move through space.

Mahāvidehā is the external, non-imagined activity of the mind; through this, the veil covering the light is destroyed.

By saṁyama on the gross, essential nature, subtlety, inherence, and purpose of the elements, mastery over the elements is attained.

From this, arise powers such as aṇimā (minuteness), perfection of the body, and freedom from the effects of the elements.

Perfection of the body includes beauty, grace, strength, and adamantine hardness.

By saṁyama on the process of perception, essential nature, ego-sense, inherence, and purpose of the senses, mastery over the senses is attained.

From this, one attains speed like the mind, functioning of the senses independent of the body, and mastery over primordial matter (pradhāna).

Only through discriminative knowledge of sattva (intellect) and Puruṣa (Self) comes supremacy over all states of existence and omniscience.

Perfections (siddhis) arise from birth, herbs, mantras, austerity, or samādhi.

For one who is able to maintain a constant state of the highest discrimination, even when not actively engaged in it, and who has no interest even in omniscience, the samādhi called dharmamegha (cloud of virtue) arises.