disposal of everyone if he only knows how to get it. The Yogi has
discovered the science of getting it.
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26. By making Samyama on the Effulgent Light (I.36), comes the
knowledge of the fine, the obstructed, and the remote.
When the Yogi makes Samyama on that Effulgent
Light in the heart, he sees things which are very remote, things, for instance,
that are happening in a distant place, and which are obstructed by mountain
barriers, and also things which are very fine.
27. By making Samyama on the sun, (comes) the knowledge of the
world.
28. On the moon, (comes) the knowledge of the cluster of stars.
29. On the pole - star, (comes) the knowledge of the motions of the stars.
30. On the navel circle, (comes) the knowledge of the constitution of the
body.
31. On the hollow of the throat, (comes) cessation of hunger.
When a man is very hungry, if he can make Samyama on the hollow of the
throat, hunger ceases.
32. On the nerve called Kurma, (comes) fixity of the body.
When he is practising, the body is not disturbed.
33. On the light emanating from the top of the head, sight of the
Siddhas.
The Siddhas are beings who are a little above ghosts. When the Yogi
concentrates his mind on the top of his head, he will see these Siddhas. The
word Siddha does not refer to those men who have become free -- a sense in
which it is often used.
34. Or by the power of Pratibha, all knowledge.
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All these can come without any Samyama to the man who has the power of
Pratibha (spontaneous enlightenment from purity). When a man has risen to
a high state of Pratibha, he has that great light. All things are apparent to
him. Everything comes to him naturally without making Samyama.
35. In the heart, knowledge of minds.
36. Enjoyment comes from the non - discrimination of the soul and
Sattva which are totally different because the latter's actions are for
another. Samyama on the self - centred one gives knowledge of the
Purusha.
All action of Sattva, a modification of Prakriti characterised by light and
happiness, is for the soul. When Sattva is free from egoism and illuminated
with the pure intelligence of Purusha, it is called the self - centred one,
because in that state it becomes independent of all relations.
37. From that arises the knowledge belonging to Pratibha and
(supernatural) hearing, touching, seeing, tasting and smelling.
38. These are obstacles to Samadhi; but they are powers in the worldly
state.
To the Yogi knowledge of the enjoyments of the world comes by the
junction of the Purusha and the mind. If he wants to make Samyama on the
knowledge that they are two different things, nature and soul, he gets
knowledge of the Purusha. From that arises discrimination. When he has got
that discrimination, he gets the Pratibha, the light of supreme genius. These
powers, however, are obstructions to the attainment of the highest goal, the
knowledge of the pure Self, and freedom. These are, as it were, to be met in
the way; and if the Yogi rejects them, he attains the highest. If he is tempted
to acquire these, his further progress is barred.
39. When the cause of bondage of the Chitta has become loosened, the
Yogi, by his knowledge of its channels of activity (the nerves), enters
another's body.
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The Yogi can enter a dead body and make it get up and move, even while he
himself is working in another body. Or he can enter a living body and hold
that man's mind and organs in check, and for the time being act through the
body of that man. That is done by the Yogi coming to this discrimination of
Purusha and nature. If he wants to enter another's body, he makes a
Samyama on that body and enters it, because, not only is his soul
omnipresent, but his mind also, as the Yogi teaches. It is one bit of the
universal mind. Now, however, it can only work through the nerve currents
in this body, but when the Yogi has loosened himself from these nerve
currents, he can work through other things.
40. By conquering the current called Udana the Yogi does not sink in
water or in swamps, he can walk on thorns etc., and can die at will.
Udana is the name of the nerve current that governs the lungs and all the
upper parts of the body, and when he is master of it, he becomes light in
weight. He does not sink in water; he can walk on thorns and sword blades,
and stand in fire, and can depart this life when ever he likes.
41. By the conquest of the current Samana he is surrounded by a blaze
of light.
Whenever he likes, light flashes from his body.
42. By making Samyama on the relation between the ear and the
Akasha comes divine hearing.
There is the Akasha, the ether, and the instrument, the ear. By making
Samyama on them the Yogi gets supernormal hearing; he hears everything.
Anything spoken or sounded miles away he can hear.
43. By making Samyama on the relation between the Akasha and the
body and becoming light as cotton - wool etc., through meditation on
them, the Yogi goes through the skies.
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This Akasha is the material of this body; it is only Akasha in a certain form
that has become the body. If the Yogi makes a Samyama on this Akasha
material of his body, it acquires the lightness of Akasha, and he can go
anywhere through the air. So in the other case also.
44. By making Samyama on the "real modifications" of the mind,
outside of the body, called great disembodiedness, comes disappearance
of the covering to light.
The mind in its foolishness thinks that it is working in this body. Why [ Pobierz całość w formacie PDF ]