[Through Saṁyama] on the moon, [arises the] knowledge of the arrangement of the stars.

Observation of the different phases of the moon, its path and its eclipses, takes us all over the sky, encompassing stars and their constellations.

Knowledge of the universe [arises] through Saṁyama on the sun.

In Vedic philosophy, the sun (Sūrya) is the symbolic center of the universe and its light illuminates and reveals parts of it. One way the traditional Yogin-s practice Saṁyama on the sun is through the procedure called Sandhyāvandana, using the Gāyatrī-mantra.

Through placing awareness on the momentum [of sensory movement arises] knowledge of the subtle, hidden and the distant.

As discussed in Yogasūtra I.35, the action of our senses is already charged with a certain momentum (pravṛtti), based on habitual tendencies, latent impressions and other factors. This momentum can be a veil to clear perception and hence the senses are often incapable of seeing subtle, hidden or distant things.

[Saṁyama] on the strengths [of the elephant and others leads to] the strengths of the elephant and the others.

By extension from the previous Sūtra, Patañjali here emphasises that when we meditate on the strength of any object, we gain that strength. The principle of Viniyoga is again emphasised. Different people need to develop different qualities, and so need to focus on different things. This is why the Hindu religion has so many different forms of the Divine, so that we may relate to that form which will nourish the strength we need.

[Saṁyama] on friendship etc. [leads to the corresponding] strengths.

Practising Saḿyama on the four attitudes presented in Yogasütra I.33, friendship (maitré), compassion (karuṇā), appreciation (muditā) and non-judgmentalism (upekṣā) will make them stronger.

The results of some actions are immediate, and others delayed. Through Saṁyama on these [two kinds of] actions, [arises] understanding of death and omens.

Actions with immediate results are called Sopakrama-karma, while those with delayed consequences are called Nirupakrama-karma.

Saṁyama on physical form [leads to the power of] invisibility, owing to a disconnection between the eye and light which results in a suspension of the ability to be perceived.

Saṁyama on the relationship between the form of the body and what affects it, can give you the means to merge with your surroundings in such a way that your form is indistinguishable. This is comparable to the camouflage principles used by chameleons and other animals.

But not the foundation [of the minds of others], because that is beyond the reach of this [Saṁyama].

There is a limit to the power of understanding another’s mind. Although we may be able to understand the other, we won’t know the reasons why they think or feel this way, the very basis of their thinking, as that is not the focus of this Saṁyama.

[Saṁyama] on the contents of our deep mind [leads to] knowledge of the minds of others.

We all have a set of residual notions - beliefs and feelings based on many factors including our past experiences, social and cultural beliefs, what we have inherited from our ancestors etc. They lie deep in our subconscious structures and form the basis of our understanding of others, which means that it will often be faulty. When we practice Saṁyama on our own residual notions, we can become aware of them and how they distort our perception of others. This will decrease our prejudices and give us a clearer understanding.

Direct observation of habitual tendencies [leads to] knowledge of previous births.

This is a Saṁyama on our habitual tendencies or habits (Saṁskāra-s). The word used here is Sākṣātkaraṇāt (direct observation), which is a synonym for Saṁyama. This term is used because it is not usually easy to observe our own tendencies, many of them being at a subconscious level. Another reason is that over time our habitual tendencies become part of our identity, from which we find it very difficult to separate.

The confusion of word, meaning, and individual understanding [happens] because each [component] resides within the other. Saṁyama on these [individual] components [leads to] knowledge of how all beings communicate.

Patañjali takes up the process of communication as a focus for Saṁyama. Language tries to express the reality of an object or experience, to another.

Saṁyama on the three-fold transformation [leads to] knowledge of the past, [present] and future.

When the Saṁyama is directed toward the three transformations (Dharma- pariṇāma, Lakṣaṇa-pariṇāma and Avasthā-pariṇāma) in the elements and the senses, we will fully understand how these function and evolve. So it becomes possible to know how matter would have been in the past, and how it will evolve in the future.

Alterations to a sequence will result in an altered transformation.

Change has a sequence that is often determined by the momentum of the object. A river flows in its own way, based on the momentum it has built up. However, a slight diversion at one point will change the course of the river dramatically. In the same way, a small deviation in the sequence of an object’s evolution can result in a much greater transformation eventually.

Where are all these different qualities housed?

An object with attributes carries its past, present and future potential within it.

Every object in this manfest world has attributes or characteristics. That is why it is called Dharmī, that which holds a nature or character. However, these attributes may not all manifest at the same time.

In this way, transformations in the elements and senses, based on nature, intelligent cause and time, are also described.

The three types of transformation, Dharma-pariṇāma, Lakṣaṇa-pariṇāma and Avasthā-pariṇāma, for the elements and the senses, are described here.

Then again, a transformation to one-pointedness of the mind arises when the mind’s stillness and subtle variations merge into a homogenous form.

Ekāgratā-pariṇāma is a further refinement from the previous state. Even the mild movements of the mind that is continuously focused in one direction, are replaced by stillness. This results in a silent connection between the meditator and the focus of meditation.

[Furthermore,] a transformation to spiritual absorption of the mind arises when the mind’s all-pointedness diminishes, and one-pointedness arises.

In the previous state of transformation, Nirodha-pariṇāma, described in Yogasūtra III.9, the alternation was between a disturbed state and a focused state. Now it is between two states of mind that are both capable of focus….

Its [the mind’s] tranquil flow [arises] from [sustained] patterns [of steadiness].

To allow Nirodha-pariṇāma to manifest, the practices of Aṣṭāṅga-yoga must be sustained long-term, without interruption, with a positive attitude and eagerness. Then the direction toward steadiness becomes unwavering.

A transformation to steadiness of the mind happens in the moment of focus, when patterns of stability emerge and patterns of distraction diminish.

The mind is capable of being somewhere between two extreme states, one where it exhibits patterns of distraction (Vyutthāna-saṁskāra), and the other where it exhibits patterns of focus (Nirodha-saṁskāra). It cannot exist in both states at the same time. One has to diminish for the other to manifest. Both are realities we will experience at different moments of our lives…

But even these [three] are external [when compared with] Nirbīja[-samādhi.]

Nirbīja-samādhi is the highest state of Yoga, presented in Yogasütra I.51. The mind in this state is simply transparent, devoid of any resistance and free from past impressions or patterns of any sort. It has no object of focus, and is much more subtle than Dhāraṇā, Dhyāna and other Samādhi-s.