Vibhuti Pada 1
Concentration is focusing the mind on something and remaining fixed.

When the attention of the mind-stuff is directed in a single stream to a chosen field, without being dissipated and thus distracted that is concentration.

Vibhuti Pada 2
Meditation is moving closer to this without distraction.

When the cognition is entirely concentrated in that field thus becoming its own field of observation - that is, when the observer is observed - it is meditation.

Vibhuti Pada 3
Samadhi is becoming perfectly absorbed in stillness and union with that which is concentrated and meditated upon.

When the field of observation and the observing intelligence merge as if their own form is abolished and the total intelligence shines as the sole substance or reality, there is pure choiceless awareness without the divided identity of the observer and the observed - that is illumination.

Vibhuti Pada 4
The three merge into one. This is Samyama.

When these three happen together there is perfect inner discipline . This can happen during what is commonly known as the practice of meditation, and during any other form of physical or mental activity.

Vibhuti Pada 5
When mastered a pure wisdom and insight surfaces in relation to that which has been absorbed.

When such inner discipline is mastered, there arises the vision that is wisdom.
Vibhuti Pada 6
This mastery is developed gradually.

This vision (or the eye of intuition, or the eye of wisdom, or the inner light) can be directed to many fields of observation.

Vibhuti Pada 7
These three aspects are internal compared with the others.

These three are inner spiritual practices compared to the other five already described viz., discipline, observances, posture, exercise of the life-force, and introversion of attention .

Vibhuti Pada 8
But even this can be perceived as external in comparison to the seedless states of Samadhi.

But even these three are external to that enlightenment in which the very seed of duality ceases to exist.

Vibhuti Pada 9
Thoughts rise but are suppressed. Re-occurring thoughts and deeper impressions are also supressed and removed.The connection is made with the moment between. This is transformation through restraint.

Here, again, it is possible to conceive of three stages, though such sequence is not inevitable . At first there is the effortless, though not mechanical, habit of shutting out an undesirable or disturbing thought. This ability arises when there is detect awareness of the moment of the rise of the movement of restraint and the cessation of the movement of thought, and thus there is the understanding of the dynamics of thought. This understanding itself is the formation of the faculty of restraint of undesired thoughts.

Vibhuti Pada 10
Continual peace flows when these rising impressions are suppressed.

Though at first this may seem to involve effort, struggle and striving, when the habit of restraint is formed, there is effortless, tranquil and spontaneous flow of the movement of restraint, and the prevention of the undesired movement of thought.

Vibhuti Pada 11
The many scattered thoughts slowly disappear, a one pointed mind emerges. Consciousness is transforming into spiritual oneness with the source of life.

The second stage is the non-arising of distractions on account of the weakening of the numerous distracting thoughts, and the effortless and natural unidirectional flow of the mind-stuff. At this state, the mind-stuff is favorably disposed towards illumination as the obstacles to such illumination are rendered inoperative .

Vibhuti Pada 12
Again there is a rise and fall in and out of this state. It is similar to before. Action must be taken for consciousness to remain one pointed and for transformation to continue.

When the two movements of thought-arising and thought-subsiding, the movements of distraction and of restraint, are of equal force, the mind-stuff is in a perfectly balanced state, which is one of non-division or no-polarity. There is neither (volitional) thinking nor suppression of thought, and the intelligence has its natural, effortless unidirectional movement which is in fact no-movement.

Vibhuti Pada 13
Then a visible transformation occurs in body and senses, character, behavior and actions.

Thus (that is, by explaining the dynamics of thought) the nature, characteristics and changes in the states relating to all the cognitive faculties and their objects have been explained: for they are closely related to and are essentially non-different from the movement of thought in the mind-stuff.

Vibhuti Pada 14
Calmness is present in being but true potential has not yet manifested. The virtuous road must be closely followed and proper action followed.

For, a substance itself is put together and recognized as such by, and is non-different from, a particular characteristic which may be in a dormant state, in an emerging state or in an uncertain or potential state.

Vibhuti Pada 15
Proceeding will cause transformations that are quite apparent.

Surely, it is because of the existence of such a clear distinction of character of substances and of the order in the sequence of the changes, that there is predictability of the transformation .

Vibhuti Pada 16
yoga sutras
Knowledge of the past and future comes from the transformation caused by the merging of concentration, meditation and Samadhi.

Therefore, knowledge of the past and of the future (and such knowledge as not already possessed) follows the practice of the three-fold inner discipline (concentration, meditation, and illumination together) in relation to the fundamental principle of the three stages of the movement of thought - the movement of restraint, the non-arising of distractions, and the perfectly balanced state.

Vibhuti Pada 17
Sound, meaning and feelings merge. Then the universal language of all beings is known.

Language, meaning and conceptualization are always superimposed on one another, causing habit-patterns in communication. By the practice of the threefold inner discipline on their differences there arises an understanding of the sounds uttered by all beings.

Vibhuti Pada 18
Hidden and past impressions surface into consciousness. Everything about them becomes known. They may come from experiences in life or beyond birth.

By the practice of the threefold discipline on the inherent tendencies, and by the direct perception of such tendencies, knowledge of previous existence arises.

Vibhuti Pada 19
Consciousness of others is known.

In an intimate knowledge of the ground of the Mind, there is what at first sight appears to be a supernatural knowledge of “other” minds, too, because in fact the intelligence that is misunderstood as the mind is indivisible.

Vibhuti Pada 20
This knowledge is not to be used unless aiding others in finding that which they cannot perceive but seek in life.

This, however, does not imply particularized knowledge of the other personalities, e . g ., the motivations, the conditioning or the background of the “other” minds - for knowledge of the "other" mind is impersonal and devoid of images and details.

Vibhuti Pada 21
Control of the energy form in the body leads to the power to change the effects light has on it. When light does not interact with form it becomes invisible to the eye.

By the practice of the threefold inner discipline on the form and the substantiality of the body, one can comprehend directly the energy that makes it possible to “grasp” it with the eyes and so forth (for the flow of light waves is the form): and when this energy-function is suspended, the dynamics of perception is made inoperative, the link between the perceiving eye and light is severed as it were and invisibility occurs.

Vibhuti Pada 22
By the same means sound is controlled.

Vibhuti Pada 23
Understand and master all actions. Know their effects which can be immediate or may remain dormant surfacing later. Time of death can known from this knowledge or from omens.

Action performed here yields results either immediately (if the action is of great intensity) or in course of time (if it lacks intensity). By the practice of the threefold inner discipline on the intensity or on the chain of action-reaction or the law of cause and effect, there comes knowledge of death (though not knowledge of the ultimate extinction of the ego-sense or liberation) . This knowledge can also be gained by such discipline directed towards omens and portents.

Vibhuti Pada 24
Inner strength manifests from the cultivation of friendliness.

By the practice of the threefold discipline on qualities like friendship one becomes an embodiment of such qualities naturally, and thus one gains great moral, psychic and spiritual strength.

Vibhuti Pada 25
Samyama on strength allows its growth to that of an elephant.

By the practice of the threefold discipline on various kinds of strength (physical, mental, moral, psychic and spiritual) one grows to be as strong as, say, an elephant.

Vibhuti Pada 26
This knowledge of undetectable light close and far becomes known.

By correctly directing and focusing the light of perception in which the senses and their objects (the whole of nature) function, knowledge can be gained of the subtle, the hidden, and even the remote objects or phenomena.

Vibhuti Pada 27
Samyama on the sun brings knowledge of deeper worlds.

By the practice of the threefold discipline on the sun a knowledge of the physical universe is gained.

Vibhuti Pada 28
Samyama on the moon brings knowledge of the order of the stars.

By the practice of the threefold discipline on the moon, there arises a knowledge of the stellar system.

Vibhuti Pada 29
Samyama on the North Star brings knowledge of destiny.

By the practice of the threefold discipline on the pole star, there comes a knowledge of its movement (or the movement of the stars) .

Vibhuti Pada 30
Samyama on the navel brings knowledge of energy centers and their interactions.

By the practice of the threefold inner discipline at the psychic center at the navel (the Manipura chakra) the knowledge of the physiology of the body is gained.

Vibhuti Pada 31
Samyama on the hollow in the throat brings control over hunger and thirst.

By the practice of the threefold discipline at the pit of the throat (or, the psychic center known as the Vishuddha chakra) freedom from hunger and thirst is gained.

Vibhuti Pada 32
Samyama on the tortoise energy line at the base of the skull gives firmness and steadiness.

By the practice of the threefold discipline on the kurma-nadi, steadiness of the body and the mind is gained.

Vibhuti Pada 33
Samyama on the light in the head brings the ability to perceive evolved beings.

By the practice of the threefold discipline on the light that appears in the crown of the head during meditation, one has the vision of sages who have attained perfection.

Vibhuti Pada 34
Pure illuminated spiritual perception leads to knowledge of all there is to be known.

All these can also be gained by direct intuitive perception or, by the practice of the threefold discipline on the inner light, all knowledge is gained.

Vibhuti Pada 35
Samyama on the heart leads to knowledge of consciousness.

By the practice of the threefold discipline on the spiritual heart (or the psychic heart center Anahata) there arises knowledge concerning the mind-stuff or the undivided intelligence.

Vibhuti Pada 36
Understanding of soul in its pure luminosity becomes distinct and apart from the awareness and experience of pain and pleasure and our interest in it. Restraint must once again be exercised to gain this knowledge of soul.

The external object is totally distinct and different from what the experiencing personality thinks it is. When, in a state of ignorance, the personality forgets this, and as the object is imagined to be external for the enjoyment of another (which is the enjoyer), he experiences pain and pleasure. When the threefold discipline is directed towards the substance of this self or personality (or, towards the Selfishness), there arises the knowledge of the indwelling intelligence, with its conditioning which is the ignorance.

Vibhuti Pada 37
Then spiritual perception in hearing and sound, touch, sight, taste and smell become enhanced.

Thereupon (since knowledge of ignorance is the dispelling of ignorance, and the intelligence that comprehends the mental conditioning is unconditioned) there come into being enlightened hearing, feeling, seeing, tasting and smelling - free from the perversions, limitations and distortions born of ignorance.

Vibhuti Pada 38
Powers that rise can be followed but will only act as obstacles in breaking down seperation and becoming completely absorbed in the source of life.

But, even such excellent sensations and feelings and the psychic powers described thus far, which on the surface appear to be desirable and encouraging aspects of perfection are in fact impediments to enlightenment as they, too, distract the attention.

Vibhuti Pada 39
Relaxing the forces that bond one to the body will allow the consciousness to enter the body of others.

When there is loosening of the bondage of the consciousness to the body, as also an understanding of the proper channel of the consciousness ' s entry into and its withdrawal from the body, the mind acquires the ability to enter another body.

Vibhuti Pada 40
Mastery of one of the five pranas (udana) moves energy from the lower body upward creating a lightness and ascension that allows one to move over water, mud, thorns and more without contact.

When the anti-gravitational vital force that has an ascending flow is directly understood there follow powers of levitation, and passage over water, mud, thorny bush, etc., without coming into contact with them.

Vibhuti Pada 41
Mastery of the vital energy involved in gastric fire creates a aura that glows like a blazing fire.

When the vital force which maintains equilibrium and which fills the entire body with light, life and power, is directly perceived and understood, there is effulgence and radiance of one’s personality .

Vibhuti Pada 42
Samyama on the relationship between space and sound. By restraining hearing one learns to hear divine sounds.

By the practice of the threefold discipline on the relation between space, as the medium of sound, and the sense of hearing, supernatural hearing is gained (since the flow of sound-waves is identical with ether or space).

Vibhuti Pada 43
Relationship between the physical body and body of ether is known. This physical body can be constrained in order for the body of ether to become light like a cotton fiber. It can then move through space.

When the threefold inner discipline is directed towards the relationship between the body and the space in which it moves, and when there is contemplation of the weightlessness of cotton, the body acquires the quality of weightlessness and moves in space with ease.

Vibhuti Pada 44
The veil of energy obstruction caused by the perception of separation dissolves completely. Consciousness can now move beyond the body.

Beyond all these is the state of consciousness which is not the product of thought: and that is the cosmic intelligence which is independent of the body (or bodies - physical, astral and causal}. By the practice of the threefold discipline upon that, the veil that covers that light of cosmic intelligence is removed.

Vibhuti Pada 45
Samyama on gross and light forms leads to knowledge of their purpose. In restraining the gross bodies interactions in certain ways a mastery is gained over the elements.

By the practice of the threefold discipline on the gross (tangible, with form) and the subtle (intangible, formless), and their conjunction, and the direct perception of their apparently substantial nature, there arises the perfect understanding of the elements that constitute that existence.

Vibhuti Pada 46
From this perfection of the body manifests, obstructions disappear. More powers surface.

Thence follow psychic powers like the ability to reduce the body to the size of an atom, etc., and perfection of body and its immunity from the ravages of the elements of nature.

Vibhuti Pada 47
A graceful attractive form, charm, beauty, great strength and firmness is perfection in body.

What constitutes perfection of the body? Beauty, grace, strength, and adamantine firmness .

Vibhuti Pada 48
The power of understanding true form. The need for restraint in the ego and the senses yet understanding their purpose. This is the conquest.

By the practice of the threefold discipline on the sense-functions (their action, their characteristics, their fragmentary nature, their mutual relationship, and their substance or their meaningfulness in relation to the indwelling intelligence on account of which alone they are able to function) comes their total understanding and true mastery over them.

Vibhuti Pada 49
Then a sharpness of mind comes due to it unbinding of the senses and their not interfering with the purity if spirit in expression.

When such understanding has been gained, the senses function with the speed of the mind, and there is direct perception without the need of intermediary instruments (even the sense organs) and the realization of oneness with the entire cosmic nature.

Vibhuti Pada 50
When knowledge has been successfully understood and the necessary discrimination applied a pure illuminative state of the soul manifests. All is then known.

The direct realization of the independence of the indwelling intelligence from the mind, that is from the conditions to which the psychic and the physical nature is subject, brings with it superintendence over all states of being, an omniscience.

Vibhuti Pada 51
In destroying the seeds of bondage and being unattached to the powers that manifest we can progress to the ultimate emancipated states of Yoga.

When there is no craving or attraction even for such supremacy and for such omniscience, all of which suggest a division in consciousness, and when the sense of duality which is the seed for imperfection, impurity, or conditioned existence ceases, there is total freedom and a direct realization of the indivisibility and hence the in-dependence of intelligence.

Vibhuti Pada 52
Summons to respectful status and higher ranks manifests as a result of the knowledge of samyama. This may stimulate surprise and joy. An effort must be made to still any attachment.

Invitations that involve the demonstration of such powers or of the characteristics of enlightenment, even when extended by those in authority whether on earth or in heaven are summarily rejected without being swayed by attachment or even curiosity. Otherwise, undesirable consequences may arise again, by the revival of duality, superiority, hope and despair, etc.

Vibhuti Pada 53
Samyama on sequences of events in relation to time manifests knowledge.

Undistracted by these, one should proceed to transcend time . By the practice of the three-fold discipline in relation to the truth of the moment, without the interference of thought which creates the false sequence of time, there arises understanding which is born of the faculty to perceive the false as false and hence truth as truth.

Vibhuti Pada 54
Then knowledge comes regarding that which seems to be of similar origin and form but has hidden properties that differentiate it.

From such understanding flows knowledge or the natural ability to distinguish between reality and appearance, even where they do not have other obvious distinguishing marks related to their species, characteristics and location and hence seem to be similar. The possibility of confusion is thus completely overcome.

Vibhuti Pada 55
In this way all is known even that which is unrelated and unaffected by time.

Such wisdom born of intuitive and immediate understanding is the sole redeemer. It is everything. It has everything. It encompasses everything. It is the unconditioned and undivided intelligence spontaneously functioning from moment to moment in the eternal now, without sequential relationship.

Vibhuti Pada 56
Perfect freedom occurs when pure consciousness and the purity of soul become equal.

When there is pure equilibrium which is non-division between the indwelling consciousness and all (objective) existence, between the non-moving intelligence and the ever-moving phenomena, between the unconditioned awareness and the rise and fall of the "The thousand thoughts" - there is freedom and independence of the infinite.