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BOOK 3
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 one-pointedness
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 stabilized
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 [the past], the
uprisen [the present], or the unmanifest (which is a
potent force) [the 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 beings 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 of
the 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 power 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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