Vayu said:
1. Henceforth I shall explain in detail the supreme powers of Yoga whereby the Yogin can go beyond all the worlds.
2. Eight types of powers of Yogins have been cited. Listen to these as I narrate them in order.
3-4. They are Anima, Laghima, Mahima, Prapti, Prakamya, Ishitva, Vashitva and Kamavasayita. The divine faculty that fulfils all desires is of various types.
5-8. It is of the following types) Savadya, Niravadya and Sukshma. Savadya is that principle which comprises the five elements. Niravadya consists of the five elements as well as the sense-organs, mind and the ego. Sukshma consisting of the five elements comprises the sense-organs, mind, ego and intellect. So also the powers of omnipresence and discrimination pertaining to the Self. The combination of these three types is found in the Sukshma type alone.
9. The eightfold Aishvarya too functions in the subtle elements. I shall explain its features as the lord has described.
10. In all the three worlds, among all living beings, the power of Anima (becoming minute like an atom) is uncontrolled. It is unmanifest. It is the basis of all (powers).
11. What is stated to be inaccessible to living beings in the three worlds becomes accessible to the Yogins by virtue of this first power.
12. The second power in Yoga consists of descending (hanging down) and floating. The Yogi possessed of this power can move the fastest in all beings.
13. The ability to obtain anything in the three worlds is called Prakamya (irresistible will). What is Mahima also falls under this category. This is the third Yoga (Yogic power).
14. These three worlds are regarded as untraversable to all beings (except Yogins) in the three worlds. It is the Yogin who can enjoy all objects to the utmost satisfaction. He is not obstructed anywhere. Happiness and misery befall all living beings in the three worlds (but the Yogin escapes).
15. The Yogin becomes the lord of everything. In the three worlds including the mobile and immobile beings the living beings become submissive to him. They can be made to serve if he so wishes, not otherwise.
16. Where there is the supernormal power called Kamavasayitva, by the mere will (of the Yogi), the sense-organs function or do not function according to his will.
17. Objects of senses, viz. Sound, Touch, Taste, Smell and Colour as well as the mind function or do not function just in compliance of his will.
18. He is neither born nor does he die. He is neither broken nor cut. He does not get burnt nor does he lose his sense. He is neither deficient nor attached.
19. He does not get diminished or waste away. He does not perish. He is never dejected. Anywhere he can do anything or undo it.
20. He is not characterised by smell, taste, colour, touch and sound. He is casteless, but not inferior to any caste.
21. He enjoys sensual objects but is not entangled by them. On realising the greatest and the subtlest Brahman, because of his subtlety, he attains salvation.
22. Because of salvation, he becomes all-pervading. Because he pervades (everything), he is called Purusha. Due to his subtle form, the Purusha is established in Supremacy.
23. Another characteristic of his Supremacy is the allround subtlety. After attaining the most excellent Yoga, of unobstructed supremacy, he goes to the subtlest region, the state of Liberation.