super powers in the yoga sutras etc?
so i was wondering what your guyses thoughts were on the truthfukllness of the super powers talked about in book 3 of the yoga sutras.
http://en.wikipedia.org/wiki/Vibhuti#Paranormal_powers
16. Through sanyama, perfectly concentrated meditative constraint, comes knowledge of past and future. (122)
shabdartha-pratyayanam itaretaradhyasat sankaras tat-pravibhaga-sanyamat sarva-bhuta-ruta-jnanam
17. The sound, the meaning and the idea called up by a word are confounded owing to their indistinct superimposition. Through sanyama on their separation and resolution there comes a cognitive comprehension of the sounds uttered by all sentient beings. (123)
sanskara-sakshatkaranat purva-jatijnanam
18. By bringing latent impressions into consciousness there comes the knowledge of former births. (124)
pratyayasya para-chitta-jnanam
19. Through concentrated perception of mental images comes the knowledge of other minds. (125)
na cha tat salambanam tasyavishayi-bhutatvat
20. The mental supports are not perceived, for that is not the object of observation. (126)
kaya-rupa-sanyamat tad-grahya-shakti-stambhe chakshuh-prakashasanprayoge 'ntardhanam
21. Through sanyama on the form and colour of the body, by suspending its power of perceptibility and thereby disconnecting the light from the body and the sight of others, there comes the power to make the body invisible. (127)
etena sthabdady antardhanam uktam
22. Thus can also be explained the power of concealment of sound, touch, taste and smell. (128)
sopakramam nirupakramam cha karma tat-sanyamad aparanta-jnanam arishtebhyo va
23. Through sanyama on karma, which is either fast or slow in fruition, active or dormant, one gains knowledge of the time of death and also of omens and portents. (129)
maitry-adishu balani
24. Through sanyama on kindliness (maitri) and similar graces one gains mental, moral and spiritual strength. (130)
baleshu hasti-baladini
25. Through sanyama on various powers one gains the strength of an elephant. (131)
pravritty-aloka-nyasat sukshma-vyavahita-viprakrishta-jnanam
26. Through sanyama on the shining, effulgent light one gains knowledge of the small and subtle, the hidden and veiled, and the remote. (132)
bhavana-jnanam surye sanyamat
27. Through sanyama on the sun there comes knowledge of the solar system, cosmic evolution and involution. (133)
chandre tara-vyuha-jnanam
28. Through sanyama on the moon there comes knowledge concerning the arrangement of stars. (134)
dhruve tad-gati-jnanam
29. Through sanyama on the pole-star comes knowledge of the relative motions and positions of the stars. (135)
nabhi-chakre kaya-vyuha-jnanam
30. Through sanyama on the solar plexus comes knowledge of the structure and organization of the body. (136)
kantha-kupe kshut-pipasa-nivrittih
31. Through sanyama on the pit of the throat there comes cessation of hunger and thirst. (137)
kurma-nadyam sthairyam
32. Through sanyama on the nerve-centre called the 'tortoise' duct there comes steadiness. (138)
murdha-jyotishi siddha-darshanam
33. Through sanyama on the light in the head comes the vision of perfected beings. (139)
pratibhad va sarvam
34. Through sanyama on the effulgent light of intuition comes all knowledge. (140)
hridaye chitta-sanvit
35. Through sanyama on the heart comes knowledge of cosmic intellection. (141)
sattva-purushayor atyantasankirnayoh pratyayavishesho bhogah pararthat svartha-sanyamat purusha-jnanam
36. Indulgence in experience is the result of the inability to distinguish between the Self (purusha) and the principle of understanding (sattva), though they are utterly distinct. Self-knowledge results from sanyama on the Self-existent, which is apart from the non-self. (142)
tatah pratibha-shravana-vedanadarshasvada-vartta jayante
37. Thence are produced intuitional, extra-sensory hearing, touch, sight, taste and smell. (143)
te samadhav upasarga vkyutthane siddhayah
38. They are obstacles to meditative absorption (samadhi) but are powerful aids when the mind is turned outwards. (144)
bandha-karana-shaithilyat prachara-sanvedanach cha chittasya para-shariraveshah
39. The mind can enter another's body through the suspension of the causes of bondage and through knowledge of the mental channels. (145)
udana-jayaj jala-panka-kantakadishvasanga utkrantisth cha
40. Through mastery over the vital energy called udana comes imperviousness to water and mud, thorn and the rest, levitation and victory over death. (146)
samana-jayaj jvalanam
41. Through mastery over the vital energy called samana comes blazing radiance. (147)
shrotrakashayoh sanbandha-sanyamad divyam shrotram
42. Through sanyama on the connection between the ear and the ether (akasha) comes divine hearing. (148)
kayakashayoh sanbandha-sanyamat laghu-tula-samapattesth chakashagamanam
43. Through sanyama on the connection between the body and the ether (akasha) comes lightness like cotton and the attainment of levitation in space. (149)
bahir akalpita vrittir maha-videha tatah prakashavarana-kshayah
44. Mahavideha is the power of invoking the incorporeal state of consciousness which is beyond the intellect and therefore inconceivable. Thus is destroyed the obscuring veil over the light. (150)
sthula-svarupa-sukshmanvayarthavattva-sanyamad bhuta-jayah
45. Through sanyama on gross matter, its essential form, its subtle qualities, its concomitant compounds and molecules and their functions, comes mastery over the elements. (151)
tato 'nimadi-pradurbhavah kaya-sanpat tad-dharmanabhighatash cha
46. Thence comes the manifestation of the powers of minuteness and the rest, as well as the perfection of the body and the realization of the indestructibility of the elements. (152)
rupa-lavanya-bala-vajra-sanhananatvani kaya-sanpat
47. Perfection of the body consists in beauty, grace, strength and adamantine hardness. (153)
grahana-svarupasmitanvayarthavattva-sanyamad indriya-jayah
48. Mastery over the sense-organs comes through sanyama on their power of apprehension, their real nature, egoism, concomitance and specific functions. (154)
tato manojavitam vikarana-bhavah pradhana-jayash cha
49. Thence comes instantaneous cognition, independent of instruments, and the complete mastery of pradhana, the chief common principle throughout Nature. (155)
sattva-purushanyata-khyati-matrasya sarvabhavadhishthatritvam sarvajnatritvam cha
50. Only through the knowledge of the distinction between the principle of understanding (sattva) and the Self (purusha) comes supremacy over all states of existence and omniscience. (156)
tad-vairagyad api dosha-bija-kshaye kaivalyam
51. Through non-attachment even to that comes the destruction of the seeds of bondage and the state of emancipation (kaivalya). (157)
sthany-upanimantrane sangha-smayakaranam punar anishta-prasangat
52. There must be avoidance of attachment or amazement on encountering celestial beings, owing to the possible recurrence of the undesirable. (158)
kshana-tat-kramayoh sanyamad vivekajam jnanam
53. Through sanyama on indivisible moments and their order of succession comes discriminative knowledge. (159)
jati-lakshana-deshair anyatanavachchedat tulyayos tatah pratipattih
54. Therefrom comes the discernment of two similar events and of things whose distinctness cannot be measured or distinguished by class, property or position. (160)
tarakam sarva-vishayam sarvatha-vishayam akramam cheti vivekajam jnanam
55. Transcendental discriminative knowledge is that which simultaneously encompasses all objects and all possible processes, reaching beyond all endings. (161)
sattva-purushayoh shuddhi-samye kaivalyam
56. Emancipation (kaivalya) is attained when there is equalization of purity between the principle of understanding (sattva) and the Self (purusha). (162)
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