Vibuti Pada Part 3 of the developing psychic powers higher
Subject to the powers or siddhis, which develop when one practices the higher form of yoga. Please note that the siddhis are not objective, because that is the liberation. This gives the siddhis gradually.
1. Concentration is the retention of the thinking within a bounded, mental space (the object of the concentration).
2. The continuous stream (of thinking) focused on (selected for meditation) object, it is contemplation (watch it).
3. This (ie contemplation ) when there's nothing but consciousness of the object of meditation and not of itself (ie the mind) is Samadhi.
4. The three together form Samyama.
5. By (viz. Samyama) to master (to master) (obtained) the light of higher consciousness.
6. The application of such (viz. Samyama) is carried out in stages.
7. The three are internal in respect to the preceding ones.
8. Self which (Sabija Samadhi) is uitlijk with respect to the seed without being thought (Nirbija Samadhi).
9. Nirodha Parinama thinking is that of the transformation, in which it is more and more aware of that state of Nirodha which equally occurs between an impression that is the impression, which will replace it rather than disappearing.
10. His power is peaceful and quiet by repeated impression.
11. The Samadhi transformation is the (gradual) downturn of the scattering and the simultaneous rise of pointedness.
12. And then the state of the mind is where the "object" it (next time) rises, Ekagrata called Parinama.
13. This (namely, by what was said in the last four sutras) also explained the transformations in the characteristics, the nature and condition of the elements and sensory organs.
14. The substrate is the one in which the properties -latent, are employed, or imperceptible -inherent.
15. The cause of the difference in the transformation is, the difference in the underlying process.
16. By performing Samyama on the three kinds of transformations (Niridha, Samadhi, Ekagrata) obtained knowledge of the past and the future.
17. Sound, meaning (behind it) and understanding (at that time in thinking any) are gathered in confused state. By Samyama (on the sound) do, are they disentangled and then creates understanding of the meaning of sounds, by any living creature also expressed.
18. By the pressing direct observation (resulting) knowledge of the previous birth.
19. (By direct perception through Samyama) of the image consciousness takes, (obtained) knowledge of the consciousness of others.
20. But no other mental factore that support the mental image, because they are not the object (of Samayama).
21. By performing Samayama on Rapu (one of the five tanmatras) is broken when the contact between the eye (of the observer), and the light (from the body) to deactivate the power ofthe recipient (comprehensible), and the body invisible.
22. From the above it is the disappearance of understanding the sound etc..
23. Karma is of two types: active and latent; by Samyama carry on there one obtains knowledge of the time of death; and also by Samyama on ominous portents.
24. (By performing Smayama) on friendliness (vriendschappelijjkheid, kindness) etc. (occurring) stekte (the capacity).
25. (By performing Samayama on) the strength (of animals) there is obtained the strength of an elephant, etc.
26. Knowledge of the small, the hidden or distant '(obtained by Samayama) by the light of the above natural capacity to directing (or projecting).
27. obtained knowledge of the solar system by performing Samayama the sun.
28. (By performing Samayama) on the moon, (obtained) knowledge on the mutual arrangement of the stars.
29. (By performing Samayama) on the pole star (obtained) knowledge of huin movements.
30. (By performing Samayama) on the navel-cakra (is obtained) knowledge concerning the organization of the body.
31. (By performing Samayama) in the esophagus (yields) cessation of hunger and thirst.
32. (By performing Samayama) on the Kurma-nadi (is obtained) constancy.
33. (By performing Samayama) on the light under the crown of the head, there is obtained the vision of the Adept (the perfect).
34. From the intuitive (one obtains knowledge) about all.
35. (By performing samayama) on the heart, there is obtained the knowledge of the nature of intellectual thinking.
36. It has been experienced, the result of the inability to distinguish between the Parusha and Sattva even though they are totally different. Knowledge of Parusha Samyama stems from the importance of the Self (the Parusha) from the importance of something (someone) else (of Prakriti).
37. It (hence) will hear the intuitive, touch, sight, taste and smell continued.
38. They are obstacles to Samadhi and the powers stand in the way, when the mind is outward.
39. The mind can enter the body of someone else's loosening (relaxation) the cause of bondage (slavery) and on the basis of knowledge of the channels.
40. Due mastery over Udana (is obtained), the art of Levitation and the non-in-contact with water, mud, thorns, etc.
41. By controlling Samana (is obtained) dominion over the heat of the stomach ( digestion).
42. By performing Samayama on the relationship between Akasa and the ear (there is obtained) above sensory hearing.
43. By performing Samayama on the relationship between the body and the Akasa and at the same time to bring it to coincide (and bring Report) of the mind to the light state (light things such as cotton flakes, fuzz), (there is obtained the power) by to move the space.
44. The ability to make contact with the state of consciousness that is beyond the intellect and not understand, nullifying what obscures the light.
45. Dominion over the pANCA-Bhutas (is obtained) by performing Samayama on their coarse, constant. Subtle all-pervading and functional states.
46. From there, (therefrom) obtaining Atman, etc. perfection of the body and the belemmeerd be of the (body) functions by the forces (of the Elements).
47. Beauty, a fresh complexion, strength and hardness as diamond making the perfection of body.
48. (There is obtained) dominion over to carry out the sensory organs by Samayama for their ability to contain, their real nature, self-centeredness, al-permeability and functions.
49. As a result, (one obtains) instantaneously direct knowledge (knowledge), without the use of any vehicle, and complete control over Pradhana (ie Prakriti).
50. Only in the awareness-of the distinction between Sattva and Parusha uprematie arise over all states and forms of existence (omnipotence) and insight into everything (omniscience).
51. Due to non-attachment to it self is, when even also the seed of the bondage is negated, the liberation follows (Kaivalpa).
52. (There should be) avoidance of pleasure and pride at the invitation by the transcendental entities that have different areas under hunhoede, because there is the possibility of coming back to life of evil.
53. Knowledge (is) born from awareness of the actual (from the discernment) to be performed by Samyama at the time, and (the process of) the (expensive).
54. From this it (namely, from Vivekajam-Jnanam) (creates) the knowledge of being able to be distinguished by class (grade, position), characteristics or position.
55. The highest knowledge born of awareness of reality is transcendent, includes cognizance of all objects simultaneously covers all objects and processes in the past, present and future and also transcends the world process.
56. Kaivalya is achieved is, when there is equality of purity is between Parusha and Sattva.