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Book III, Supernormal Powers
1. Dharana is the mind's (Chitta's) fixation on a particular point in space.
2. In that (Dharana) the continuous flow of similar mental modifications is called Dhyana or meditation.
3. When the object of meditation only shines forth in the mind, as though devoid of the thought of even the self (who is meditating), then that state is called Samadha or concentration.
4. The three together on the same object is called Samyama.
5. By mastering that (Samyama), the light of knowledge (Prajna) dawns.
6. It (Samyama) is to be applied to the stages (of practice).
7. These three are more intimate practices than the previously mentioned ones.
8. That also is (to be regarded as) external in respect of Nirvija or seedless concentration.
9. Suppression of the latencies of fluctuation and appearance of the latencies of arrested state, taking place at every moment of blankness of the arrested state in the same mind, is the mutation of the arrested state of the mind.
10. Continuity of the tranquil mind (in an arrested state) is ensured by its latent impressions.
11. Diminution of attention to all and sundry and development of onepointedness is called Samadhi-parinama or mutation of the concentrative mind.
12. There (in Samadhi) again (in the state of concentration) the past and the present modifications being similar, it is Ekagrata-parinama, or mutation of the stabilised state of the mind.
13. By these are explained the three changes, viz, of essential attributes or characteristics, of temporal characters, and of states of the Bhutas and the Indriyas (i.e. all the knowable phenomena).
14. That which continues its existence all through the varying characteristics, namely, the quiescent, i e. past, the uprisen, i.e. present, or unmanifest (but remaining as potent force), i.e. future, is the substratum (or object chracterised).
15. Change of sequence (of characteristics) is the cause of mutative differences.
16. Knowledge of the past and the future can be derived through Samyama on the three Parinamas (changes).
17. Word, object implied, and the idea thereof overlapping, produce one unified impression. If Samyama is practised on each separately, knowledge of the meaning of the sounds produced by all being can be acquired.
18. By the realisation of latent impressions, knowledge of previous birth is acquired.
19. (By practising Samyama) On notions, knowledge of other minds is developed.
20. The prop (or basis) of the notion does not get known because that is not the object of (the Yogin's) observation.
21. When perceptibility of the body is suppressed by practising Samyama on its visual character, disappearance of the body is effected through its getting beyond the sphere of perception of the eye.
22. Karma is either fast or slow in fructifying. By practising Samyama on Karma or on portents, fore-knowledge of death can be acquired.
23. Through Samyama on friendliness (amity) and other similar virtues, strength is obtained therein.
24. (By practising Samyama) On (physical) strength, the strength of elephants etc, can be acquired.
25. By applying the effulgent light of the higher sense-perception (Jyotismati), knowledge of subtle objects, or things obstructed from view, or placed at a great distance, can be acquired.
26. (By practising Samyama) On the sun (the point in the body known as the solar entrance) the knowledge of the cosmic regions is acquired.
27. (By practising Samyama) On the moon (the lunar entrance) knowledge of the arrangements of stars is acquired.
28. (By practising Samyama) On the pole-star, motion of the stars is known.
29. (By practising Samyama) On the navel plexus, knowledge ofthe composition of the body is derived.
30. (By practising Samyama) On the trachea, hunger and thirst can be subdued.
31. Calmness is attained by Samyama on the bronchial tube.
32. (By practising Samyama) On the coronal light, Siddhas can be seen.
33. From knowledge known as Pratibha (intuition), everything becomes known.
34. (By practising Samyama) On the heart, knowledge of the mind is acquired.
35. Experience (of pleasure or pain) arises from a conception which does not distinguish between the two extremely different entities, viz. Buddhisattva and Purusha. Such experience exists for another (i.e. Purusha). That is why through Samyama on Purusha (who oversees all experiences and also their complete cessation), a knowledge regarding Purusha is acquired.
36. Thence (from the knowledge of Purusha) arise Pratibha (prescience), Sravana (supernormal power of hearing), Vedana (supernormal power of touch), Adarsa (supernormal power of sight), Asvada (supernormal poker of taste) and Varta (supernormal power of smell).
37. They (these powers) are impediments to Samadhi, but are (regarded as) acquisitions in a normal fluctuating state of the mind.
38. When the cause of bondage gets weakened and the movements of the mind are known, the mind can get into another body.
39. By conquering the vital force (of life) called Udana, the chance of immersion in water or mud, or entanglement in the thorns, is avoided and exit from the body at will is assured.
40. By conquering the vital force called Samana, effulgence is acquired.
41. By Samyama on the relationship between akasa and the power of hearing, divine sense of hearing is gained.
42. By practising Samyama on the relationship between the body and akasa and by concentrating on the lightness of cotton wool, passage through the sky can be secured.
43. When the unimagined conception can be held outside, i.e. unconnected with the body, it is called Mahavideha or the great discarnate. By Samyama on that, the veil over illumination (of Buddhisattva) is removed.
44. By Samyama on the grossness, the essential character, the subtlety, the inherence and the objectiveness, which are the five forms of. the Bhotas or elements, mastery over Bhutas is obtained.
45. Thence develop the power of minification and other bodily acquisitions. There is also no resistance by its characteristics.
46. Perfection of body consists in beauty, grace, strength and adamantine hardness.
47. By Samyama on the receptivity, essential character, I-sense, inherent quality and objectiveness of the five organs, mastery over them can be acquired.
48. Thence come powers of rapid movement as of the mind, action of organs independent of the body and mastery over Pradhana, the primordial cause.
49. To one established in the discernment between Buddhi and Purusha come supremacy over all beings and omniscience.
50. By renunciation of that (Visoka attainment) even, comes liberation on account of the destruction of the seeds of evil.
51. When invited by the celestial beings, that invitation should not be accepted nor should it cause vanity because it involves possibility of undesirable consequences.
52. Differentiating knowledge of the self and the non-self comes from practising Samyama on moment and its sequence.
53. When species, temporal character and position of two different things being indiscernible they look alike, they can be differentiated thereby (by this knowledge).
54. Knowledge of discernment is Taraka or intuitional, is comprehensive of all things and of all times, and has no sequence.
55. (Whether secondary discriminative discernment is acquired or not) When equality is established between Buddhisattva and Purusha in their purity, liberation takes place.
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