August 08, 2010

Swami Vivekananda 1.3.8

Patanjali's Yoga Aphorisms: Powers
  • Dharana is concentration on an object, either body or outside the body, keeping it in that state. When it is held in that state for some time, it is Dhyana (meditation). When all the giving up forms, Samadhi comes to that person.
  • Dharana, Dhyana and Samadhi when practiced on one object is Samyama. The Samyama should first be done on gross objects and then be done on finer objects. Do not be fast.
  • Dharana, Dhyana, and Samadhi are internal, they would not make the mind Nirvikalpa, changeless. Through the supression of the disturbed mind, the rise of impressions of control, the mind, persisting in the moment of control attains the control modifications. The mind then can become constant with it's concentration. The Chitta can then get the modification called Samadhi.
  • When the mind has been concentrated, the idea of time will vanish. The state changes through the changes in Vritti, changes in form. This changes brings the manifold evolution. A man in that stage can view the past and the future and through making the Samyama on these work, they are able to view past and the future.
  • The word represents the external cause, the meaning represents the internal vibration that
    travels to the brain through the channels of the Indriyas, conveying the external impression to
    the mind, and knowledge represents the reaction of the mind, with which comes perception.
    These three, confused, make our sense-objects. The word that is heard is a combination of three- vibration, sensation and reaction. If a Yogi can make a Samyama on the past impressions in the mind, their past lives will be remembered.
  • Through the two-fold Samyama, knowing only the signs of the body and the mind, the Yogi is able to know the contents of the mind. Thus the Yogi can separate the body and the mind, and become invisible to others when he is actually present there in the location.
  • The Yogi can learn about the time of his death, and the Gita has taught us that thinking about the moment of departure can lead us to know our next life.
  • The Yogi then gets infinite energy. By making Samyama on the sun comes knowledge of the world, on the moon comes the knowledge of the stars, on the the pole-stars comes the knowledge of the motions of the stars, on the navel circle comes the constitution of the body, on the hollow throat comes cessation (stop) of hunger, on the nerves comes Kurma, fixity of the body,
  • The Siddhas are little above ghosts, and the Yogi concentration his mind on the head gives his the sense of the Siddhas.
  • All these can come to one who has the power of Pratibha and everything comes to him without Samyama. When the action of Sattva is a modification of Prakriti by light and happiness. When it is free from egoism  and full of pure intelligence, is is called the self-centered one, independent in everything.
  • Then the rise of Prathibha, and supernatural hearing, touching, seeing, tasting and smelling comes to oneself. When the bondage from Chitta is loosened, the Yogi enters another's body or can enter a liting body and hold that man's mind and organs in check. He only makes the Samyama enter it.
  • Udana controls the nerve currents of the lungs and upper part of the body. Him, controlling it make it light in weight, does not sink in water, can walk in thorns and sword blades, and stand in fire, as well as depart whenever he likes. He can light from his body. Through Akasha, ether, and the ear, the Yogi can have supernormal hearing, hearing anything from anywhere. He becomes light as the Akasha and go anywhere in the air.
  • The mental waves that rise in the waves of the absence of egoism is called real modification and then the Yogi finds everything full of knowledge.
  • By making Samyama on the gross and fine forms of the elements, their essential traits, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes mastery of the elements.
  • When these either powers come to the Yogi, he can make himself as he wants. The body becomes indestructible, unless he wishes, and he has no disease, death or pain. He concentrates on his organs, through knowledge. Egoism is present here, and the Yogi make Samyama on these and the other two by gradation and empowers over the organs. By making Samyama on the discrimination between the Sattva and the Purusha come omnipotence and omniscience. From that comes to the body the power of rapid movement like the mind, power of the organs independently of the body, and conquest of nature.
  • From giving up powers comes the death of seed of evil, which leads to Kaivalya. He becomes alone, independent, and free. He rejects these powers also. The gods are jealous and try to interfere, and those that cannot back against the gods die and those that can fight their temptations go straight to the goal and become free.
  • Misery is from ignorance, non-discrimination between the real and the unreal. Two same cows of the same species can be distinguished by discrimination.
  • When the soul realizes that it has no necessity, it becomes Kaivalya (isolated) and perfect.

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