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z3z

9:
Vibhti-Pdah
lll. Partea despre Puterile Extraordinare
Capitolul referitor la antrenamentul care vizeaz realizarea
Puterilor Supranaturale [ Vibhtti Pada ]
Cartea III: Partea despre Puterile divine sau supranaturale (Vibhuti Pada)/
Book III: Portion on the Extraordinary or Supernatural Powers (Vibhuti Pada)]
Acest capitol face parte din cartea despre care Nikola Tesla spunea ca reprezinta
cel mai mare tezaur de cunoastere, pe care ni l-a lasat mostenire civilizatia
care ne-a precedat ( relatare facuta de Henri Coanda )
95HH 4B 8

Patajali Yoga Stra


95HH 4B 8

B
Patajali Yoga Strni
Reguli de Aliniere / Alignment lnstructions [ Yoga Stra]
Text in limba sanskrita insotit de transliterare si traducere in limba romana si
engleza / Sanskrit Text with Translation and translation in Romanian and English
de Mirahorian
5.3. Cartea III: Partea despre Puterile divine sau supranaturale (Vibhuti Pada)/
Book III: Portion on the Extraordinary or Supernatural Powers (Vibhuti Pada)]
"Partea despre Puterile divine sau supranaturale ( divine)" (Vibhutti Pada) este capitolul
unde sunt indicate pe parcursul a 56 de sutra efectele practicii de asezare ( a corpului mintii si
inimii) in starea unificata de centrare/aliniere cu izvorul universului manifestat ( realitatea sursa).
Aceste efecte sau fructe ale functionarii holografice sau ale intrarii in regimul direct de
functionare ( numit si non-dualist) al fiintei umane, in care se manifesta capacitatile nemijlocite
de cunoastere si de actiune ( puterile mistice, oculte, supranaturale), sunt cunoscute in
lb.sanskrita sub mai multe denumirii: vibhuti [ lit.: cenusa sacra, desemneaza harurile si
darurile, rezultatul aprinderii focului sacru (tapas)], siddhis (perfectiunile, desavarsirile, puterile
divine, capacitatile oculte sau divine ori magice de cunoastere si de actiune), bala (forte; puteri);/
The third book named "Portion on Extraordinary or Supernatural Powers " (Vibhutti Pada)
describes in 56 sutras the fruits or the effects (namely the holographic functioning of mind and
the access to direct powers of knowledge and action upon the manifested reality); of your practice
to realise the centering and the alignment of the mind with the source of the manifested
universeThese effects or fruits are known in sanskrit language as vibhuti ( perfections, divine
gifts, divine or supernatural powers ), siddhis (divine powers; occult, psychic or magical powers)
and bala ( powers, forces).
Sutra:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26
27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56
Acest text cuprind doar capitolul 5.3 [ Partea despre Puterile divine sau
supranaturale (Vibhuti Pada)] in care sunt indicate efectele accesului la
regimul divin (holografic, non-dualist) de functionare
Nota: acesta este fostul sfarsit al lucrarii lui Patanjali.
Partea a patra ( Kaivalya Pada) se ocupa de altceva ( supremul siddhis) decat
restul lucrarii : clasificarea mijloacelor de a realiza accesul la regimul de functionare
directa [ YS 4.1: inginerie genetica, droguri ("the spice in cartea si filmul Dune,
ecranizare a romanului lui Frank Herbert), asceza (tapas), cuvant ( mantra) si
transa mistica ], intelegerea modelul buddhist al irigarii campului de catre un
agricultor [ explica trezirea prin reconectare la ocean, prin inlaturarea barajelor din
calea apei (Petre Tu|ea vorbea despre "inlaturarea dopului", care a transformat
izvorul, in recipient ].
Cuprins/Table of contents
1.Cuvant inainte/Foreword
2.Planul tematic al Instructiunilor de Aliniere (Yoga Sutra) ale lui Patanjali/ Thematic Plan of
Alignment Rules(Yoga Sutras) of Patanjali
3.Schema conexiunilor informationale dintre instructiunile(sutra) de aliniere(yoga) ale lui Patanjali
din Yoga Sutra in care este indicata "Calea Octupla sau cu opt ramuri" (Ashtanga Yoga) si temelia
Raja Yoga(Yoga Regala) / Diagram of Informational Connections between the rules (sutra) for
alignment(yoga) of Patanjali presented in Yoga Sutra , in which is exposed the Path of "Eight
branches Yoga" (Ashtanga Yoga) and the foundation Raja Yoga(Royal Yoga)
4.Lista Aforismelelor Yoga ale lui Patanjali / List of the Yoga Aphorisms of Patanjali
5.Yoga-Sutra:Traducere Sanskrita-Romana-Engleza/Yoga-Sutra:Sanskrit-Romanian-English
Translation
5.1 Cartea I: Partea despre Transa Mistica sau Enstaza(Samadhi Pada)/Book I: Portion on Mystic
Trance or Enstasis(Samadhi Pada)
Sutra:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38
39 40 41 42 43 44 45 46 47 48 49 50 51
5.2.Cartea II: Partea despre Realizarea Practica (Sadhana Pada)/
Book II:Portion on Path of Practical Realization (Sadhana Pada)
Sutra:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38
39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55
5.3. Cartea III: Partea despre Puterile divine sau supranaturale (Vibhuti Pada)/
Book III: Portion on the Extraordinary or Supernatural Powers(Vibhuti Pada)
Sutra:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22
23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56
5.4.Cartea IV: Partea despre Eliberare sau Izolare (Kaivalya Pada)/
Book IV: Portion on Liberation or Absolute Independence (Kaivalya Pada)
Sutra:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34
6.Ghid de pronuntare a lb.Sanskrite/Sanskrit pronunciation guide
7.Schema de transliterare in litere latine/Standard Scheme for Roman Transliteration
8.Alfabet Sanskrit/Sanskrit Alphabet
9.Indexul termenilor in lb.sanskrita din Yoga Sutra/
Dictionar Sanskrit-Roman-Englez/Sanskrit-Romanian-English Glossary
10.Bibliografie/Bibliography
11.Despre autor/About the author
PATANJALI
YOGA SUTRA
[AFORISME YOGA]
Instructiuni mnemotehnice pentru
ancorarea stabila in Ultima Realitate
(Centrul; Temelia; Axul; Izvorul si
Banca de Date a Universului fenomenal);
Regulile practice ale antrenamentului antic de
aliniere (Yoga) care conduc la cunoasterea
experimentala a Sinelui, la autocontrol,
vindecare, acces la puterile divine si la
Eliberare din starea actuala de ratacire,
ignoranta, neputinta si suferinta.
YOGA SUTRA
Aforismele Yoga ale lui Patanjali
(Instructiuni pentru Aliniere)
traducere din lb. sanskrita, dictionar
sanskrit-roman-englez al termenilor
din
Yoga Sutra note si comentarii de:
Swami Dhirendra Brahmachari si
Dan Mirahorian
Dan Mirahorian
Copyright 2004
All Rights Reserved
Dan Mirahorian
Copyright 2004
All Rights Reserved
Bibliografie/ Bibliography
Prescurtarile folosite in comentariul Yoga Sutra sunt urmatoarele:/Abbreviations used in the
commentary are as follows:
[RO
1
]MISA(varianta insotita de comentariile din RO
3
ce poate fi consultata pe Internet[la adresa:
http://www.yoga.go.ro]
[RO
2
]Fotescu, Walter,Yoga-Sutra,traducere ce foloseste RO
3
,Editura Herald,Bucuresti,2001;
[RO
3
]Satyananda Paramahamsa,Yoga-Sutra,traducere in lb.romana a conferintelor de la Bihar School of
Yoga,1967-1968 pt. explicarea Yoga Sutras lui Patanjali (International Yoga Teacher's Training Course);
[RO
4
]Eliade, Mircea. Patanjali si Yoga, Ed. du Seuil,1962;Tehnicile Yoga,Ed.Gallimard,1975; Patajali et le Yoga,
Ed. du Seuil,1962 ,Patanjali and Yoga ,New York: Schocken, 1975; Eliade, Mircea. Yoga: Immortality And
Freedom. Princeton, NJ: Princeton University Press, 1958;Techniques du Yoga,Ed.Gallimard,1948,1975;
[RO
5
]Fagetean, Constantin, Yoga-Sutra,traducere de Constantin Fagetean,comentariu de Gheorghe Jurj,Societatea
Informatia, Bucuresti,1993;
[RO
6
]Osho (Bhagwan Shree Rajneesh), Patanjali Yoga-Sutra (Stiinta sufletului) comentariu in 10 volume;
traducere de Sorin Voinea (adaptarea textului de Angela Mayer si Marius Petre), Editura RAM, Bucuresti,2001
[AT]Wikipedia,free translation of "Yoga Sutras of Patanjali": http://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali
[B] Bouanchaud,Bernard, The Essence Of Yoga: reflections on the Yoga-Sutra s of Patanjali. Portland, Rudra Press, 1997;
[BG] Bon Giovanni, The Yoga Sutras of Patanjali, The Threads of Union;
The first English translation is by the pseudonymous Bon Giovanni,1906
[BM] Barbara, Miller Stoller ,On The Yoga Sutra attributed to Patanjali, Yoga-Discipline of Freedom(The classic
text of mental and physical enlightenment);Bantam Books,1995
[CJ] Johnston, Charles, The Yoga Sutras of Patanjali,New York, 1912, 1949, 1952, London, 1952
[D] Desikachar , T.K.V.,Patanjali's Yogasutras, The Heart Of Yoga. Rochester,VT: Inner Traditions , Rudra
Press, 1995; ISBN 0 89281 533 71995
[DK] Djahal Khul,English translation is by via Alice Bailey;The Yoga Sutras of Patanjali paraphrased by Djwhal
Khul with commentary by Alice Bailey
[DM] Dan Mirahorian,Yoga-Sutra (Instructiuni pentru Aliniere) ale lui Patanjali ,traducere si comentariu, 2004,
2005,2006,Bucuresti,Romania; Yoga-Sutra of Patanjali(Centering Instructions) translation and commentary by Dan
Mirahorian,2004,Bucharest,Romania
[DUN] Dungen ,Wim van den, The Yoga-Sutra of Patanjali,by Wim van den Dungen, 1997 - 2006 Wim van den
Dungen,Pascal van Dieren, Evelyne Philippaerts et Dominique Wiche,Le Yoga-Sutra de Patajali.Traduit par
Anvers, 1997,
[E] Eliade, Mircea vedeti:[RO
4
]
[EK] Master E.K.; "The Yoga of Patanjali", Kulapathi Book Trust; ISBN 81-85943-05-2
[F] Feuerstein,Georg Yoga-Sutra of Patanjali, in pages 288-310 of The Yoga Tradition; Prescott,AZ: Hohm Press,
1998 ; ISBN 0 934252 83 1; Feuerstein, Georg. The Yoga-Sutra s of Patajali. Rochester,VT: Inner Traditions,
1989, Feuerstein, Georg. The Yoga Tradition - Its History, Literature, Philosophy and Practice: Delhi, 2002, The
Yoga-Stra of Patanjali,translation with comments by Georg Fuerstein ,Ph.D
[FM]Fernando Maureira(Argentina)Yoga Sutra original Spanish file corrected by Pedro Oliveira of Brazil. (Feb
2000)
[H]Hariharananda Swami,Aranya, Yoga Philosophy of Patanjali (translated by P.N. Mukerji) with Bhasvati (5th
ed.): Calcutta, 2000/ Hariharananda Swami,Aranya, Sutras de Patanjali (Traduction de l'appendice F du livre Yoga
"Philosophy of Patanjali" Publie par Calcutta University Press) Collection des Aphorismes Yogis
[IY] Iyengar, B.K.S. Light on the Yoga Sutras of Patanjali (8th ed.): New Delhi, 2003.
[JA]Jose Antonio, second Spanish translation,Madrid,1968
[MF]Mazet,Francoise,Patanjali,Yoga-Sutras,traduction du sanscrit et commentaire par Franoise Mazet, Paris,
Albin Michel, 1991
[O] Osho(Bhagwan Shree Rajneesh),Yoga-the alpha and the omega-Discourses on the Yoga Sutras of Patanjali in
1975 (10 volumes), Rajneesh Foundation,India,First Eition,1976
[R]Radhakrishnan,Sarvepalli and Charles A. Moore (eds.), A Sourcebook in Indian Philosophy, pages 453-485;
Princeton University Press, 1957; ISBN 0 691 01958 4
[RI] Raghavan Narasimhan Iyer, The Yoga Sutras of Patanjali ,1987 ;
[RM] Rama Prasada, 1912,via Harry Zingel, Rama Prasada,Patanjali's Yoga Sutras With the Commentary of Vyasa
and the Gloss of Vachaspati Misra, and an Intro. by Srisa Chandra Vasu, Munshiram Manoharlal ,IDD595
,Paperback (Edition: 1988 YB,TV, 2005),Munishiram New Delhi: Manoharlal Publishers Pvt. Ltd.ISBN 81-215-
0964-5
[S] Satchidananda ,Sri Swami ,The Yoga Sutras of Patanjali, translation and commentary Integral Yoga
Publications, 1990; ISBN 0 932040 38 1
[SB]Sanderson Beck, Yoga Sutras "union threads" by Patanjali ,English version,1996.
[SIV]Sivananda, Swami, Raja Yoga Gishikesh, the Divine Life Society, 1937 (Translation, commentary and
Sanskrit Devenagiri)
[SJ] Sotapanna Jhanananda, The Yoga-Stra of Patajali,A Translation from Sanskrit to English,By the
contemplative recluse monk (Jeffrey S, Brooks),Revision 1.1 rendered July 23, 2005,Copyright 2005;
[SK]Sankara on the Yoga Sutras A Full Translation of the Newly Discovered Text , Complete Commentary
(vivarana) by Sankara(about AD 700) on the Yoga Sutras ,by Trevor Leggett (Edition: 1992),Motilal Banarsidas
Publishers Pvt. Ltd.ISBN 81-208-1028-7
[SVKT]Swami Venkatesananda ,Enlightened Living, Yoga Sutras, Lapo Province, South Africa,1975
[SWJB] Swami Jnaneshvara Bharati- Yoga Sutras of Patanjali,Yoga Sutras Interpretive Translation;The 196
Sutras,http://www.swamij.com/yoga-sutras-list.htm
[T]Taimni,I.K., The Science of Yoga: The Yoga-Sutras of Patanjali in Sanskrit With Transliteration in Roman,
Translation and Commentary in English ,by I. K. Taimni,The Theosophical Publishing House, Wheaton, IL,
Madras,India,Wheaton,USA,London,England,1961(First Print); ISBN 0 8356 0023 8
[VIV] Vivekananda, Swami, Raja Yoga ,New York: Ramakrishna-Vivekananda Center, 1956
[WQJ]W.Q. Judge, The Yoga Aphorisms of Patanjali,Tiwari's Pilgrims Book House,Kathmandu,Nepal,1970
[WE] Wood, Ernest,Aphorismes du Yoga, Patanjali,La Pratique du Yoga,Petit Bibliotheque Payot,1967; Wood,
Ernest,,Practical yoga,ancient and modern,Beverly Hills,California,1948,1973
[WJH] Woods, James Haughton,The Yoga-System of Patanjali ,Paperback (Edition: 1998) ,Motilal Banarsidas
Publishers Pvt. Ltd.,
Alice A. Bailey(tr. lb.franceza)
http://www.scribd.com/doc/3483939/La-Lumiere-de-lAme-Les-Yogas-Sutras-de-Patanjali
Comentarii / Commentaries
[V] [YBh ] Yoga-Bhashya a 5th century commentary on the Yoga- Sutras, by Vyasa
Vyasa's Yoga Bhasya, as translated by PN Mukerji in Swami Hariharananda Aranya, Yoga
Philosophy of Patanjali
[TV]Tattva-Vaisharadi, a 9th century gloss on the Yoga- Sutras and Yoga-Bhasya, by Vacaspati Mishra
Secol/Siglo Autor/Author Titlu/Title/Ttulo
(e.n)(D.C.)
V Vysa Yoga Bhshya
IX Vchaspati Mishra Tattva Vaishrad
XI Bhoja Rja Mrtanda
XI al Brn Kitb Patanjal
XIV Shankara Bhagavatpda Yoga Bhshya Vivarana
XIV Mdhava Sarva Darshana Samgraha
XV Nryana Trtha Yoga Siddhnta Chandrik
XV Nryana Trtha Stra Artha Bodhin
XVI Rmnanda Sarasvati Mani Prabh
XVI Ngoj Bhatta (Ngesha) Laghv Yoga Bhshya
XVI Ngoj Bhatta (Ngesha) Brihat Yoga Bhshya
XVI Vijna Bhikshu Yoga Vrttika
XVI Vijna Bhikshu Yoga Sra Samgraha
Dictionare pt. lb. Sanskrita/ Sanskrit Dictionaries
[Mo] [MW] Monier-Williams, Sanskrit-English Dictionary,Motital Banarsidasss Publishers
PVT.LTD,India,1993
[Cap. Dic] Capeller's Sanskrit-English Dictionary (an on-line version of Capeller's Sanskrit Dictionary, 1891,
with approx. 50,000 main entries) available at:http://www.uni-koeln.de/phil-
fak/indologie/tamil/cap_search.html
[Col. Dic]Cologne Digital Sanskrit Dictionary (an on-line dictionary currently containing c. 160,000 entries
from the Monier-Williams Dictionary) available for consultation at:http://www.uni-koeln.de/phil-
fak/indologie/tamil/mwd_search.html
Sanskrit Heritage Dictionary http://sanskrit.inria.fr/DICO/69.html
95HH 4B 8

Patajali Yoga Stra


95HH 4B 8

B
Patajali Yoga Strni
Reguli de Aliniere / Alignment lnstructions [ Yoga Stra]
Text in limba sanskrita insotit de transliterare si traducere in limba romana si
engleza / Sanskrit Text with Translation and translation in Romanian and English
de Mirahorian
R

9:
Vibhti-Pdah
lll. Partea despre Puterile Extraordinare
Book lll. Capitolul referitor la antrenamentul care vizeaz realizarea
Puterilor Supranaturale [Vibhtti Pada]
5.3. Cartea III: Partea despre Puterile divine sau supranaturale (Vibhuti Pada)/
Book III: Portion on the Extraordinary or Supernatural Powers(Vibhuti Pada)]
"Partea despre Puterile divine sau supranaturale ( divine)" (Vibhutti Pada) este capitolul
unde sunt indicate pe parcursul a 56 de sutra efectele practicii de asezare ( a corpului mintii si
inimii) in starea unificata de centrare/aliniere cu izvorul universului manifestat ( realitatea sursa).
Aceste efecte sau fructe ale functionarii holografice sau ale intrarii in regimul direct de
functionare ( numit si non-dualist) al fiintei umane, in care se manifesta capacitatile nemijlocite
de cunoastere si de actiune ( puterile mistice, oculte, supranaturale), sunt cunoscute in
lb.sanskrita sub mai multe denumirii: vibhuti [ lit.: cenusa sacra, desemneaza harurile si
darurile, rezultatul aprinderii focului sacru (tapas)], siddhis (perfectiunile, desavarsirile, puterile
divine, capacitatile oculte sau divine ori magice de cunoastere si de actiune), bala (forte; puteri);/
The third book named "Portion on Extraordinary or Supernatural Powers " (Vibhutti Pada)
describes in 56 sutras the fruits or the effects (namely the holographic functioning of mind and
the access to direct powers of knowledge and action upon the manifested reality); of your practice
to realise the centering and the alignment of the mind with the source of the manifested
universeThese effects or fruits are known in sanskrit language as vibhuti ( perfections, divine
gifts, divine or supernatural powers ), siddhis (divine powers; occult, psychic or magical powers)
and bala ( powers, forces).
Sutra:1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26
27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56
z3z
YS 3.1. 3.1. *7|? ||.
(+{+(H4-|F4lTl
desa-bandhas cittasya dhran
desabandhas cittasya dhran // (1.1)
desa-bandha citta dhran
desha bandhas chittasya dharana
Traducerea convergenta/ ConvergentTranslation:
R: Concentrarea (dharana) este legarea sau fixarea atentiei (bandha) mintii (chitta) de un loc
[continut mental determinat:obiect,idee](desha); E:Concentration (dharana) is binding or
focussing (the attention) of the mind (chitta) onto one object or place (desha); F:La concentration
(dharana) est la liaison ou la fixation (d'attention) (bandha) du mental (chitta) a un (seul) lieu
[espace,territoire ou un objet determine] (desha); S: La concentracin (dharana) es atar o la
fijacin(bandha) de la mente(chitta) [en estado de abstraccin sensorial] en un [solo]lugar o punto
(desha);
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
deD (desha)( H) = R: MW496.2 (masculin) loc; localizare spatiala; zona de focalizare; continut mental;obiect;idee;
spatiu;teritoriu;sector determinat;pozitie, regiune, localitate,tara;spatiu, punct; deriva de la radacina \dish (a indica, a arata,a
semnala); YS 2.31;YS 2.50;YS 3.1;YS 4.9; deshaih (deshair) (masculin, instrumental, plural) YS 3.53; E: place;localization in
space; area of focus; spot; mental content; position;situation; object, point, space,object or idea; F: lieu;espace, territoire;
position; lieu ;endroit, un objet determine; S: MW496.2 (masculino) lugar, posicin, regin, espacio, punto; deriva de \dish
(indicar, mostrar, sealar); II.31 - II.50 - III.1 - IV.9; deshaih (masculino, instrumental, plural) YS 3.53;
bandha(bandha)(40) = R: MW720.3 (masculino) 1) conexiune cu ceva, a pune alaturi de ceva,a uni; 2) fixare,
focalizare; legare, unire, atasare; conectare; retinere;ingradire; relatie; deriva de la: \bandh (a atasa;a lega ); III.38; bandha
(masculin, nominativ, singular) YS 3.1;; E: binding to, holding, fixing, uniting; link, fixation; focusing; confining;
F: la liaison ou la fixation (d'attention); S: atar;llegar;la fijacin; MW720.3 (masculino) 1) conexin con algo, poner junto a
algo, unir; 2) fijacin, atadura, unin, apego; deriva de \bandh (atar); YS 3.38; bandha (masculino, nominativo, singular)
YS 3.1;
citta(chitta)(V) = R: MW395.3 (neutru) mintea[tiparul "etichetarii",care apeleaza la simboluri verbale(cuvinte) sau
vizuale(imagini, ideograme, caractere), conduce la o eroare de procesare a realitatii si la traducerea termenului citta(chitta)
drept obiect;in realitate chitta nu este un obiect, ci un proces ,un fluviu,un flux de vrittis]; traficul din minte; amintiti-va ca "nu ne
putem scalda de doua ori in apa aceluiasi ru"; in univers nu exista lucruri ci doar procese-mintea este o curgere ca un ru ,care
se modifica permanent, un trafic de imagini, gnduri, senzatii (vedeti:vritti);a considera mintea un obiect conduce la neglijarea
"vegherii": mintea e un proces, ca si un ru iar fara practicarea constientei impartiale nu trecem dincolo de tesatura care
alcatuieste ecranul; constiina periferica; mentalul; substanta mentala; ratiunea, inteligenta, constiina;procesele care conduc la
manifestarea ecranului mental; constiena;memorie(a-si aduce aminte);gnd, idee,parere; deriva de la \cit (a percepe, a
observa,a cunoaste); 1) senzatie perceputa, asupra careia mintea se fixeaza; 2) mintea ori constiinta in totalitatea sa, impreuna cu
toate activitatile si functiile sale 3) sediul, organul, ansamblul functiilor, activitatilor, proceselor intelectuale, volitive si
emotionale ale individului; 4) se compune din intelect (buddhi, mahat; asmitmatra), constiinta existentei individuale
(asmit, ahmkara) si mintea sensibila (manas) sau centralizatorul terminalelor (indriya)de perceptie senzoriala(jnanen
indriya) si de actiune (karmen indriya); 5) termen similar conceptului de instrument intern (antahkarana) din Samkhya si
Vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.35 - IV.15 - IV.16 - IV.18 - IV.21; cittam (neutru, nominativ, singular) I.37 - IV.5 -
IV.23 - IV.26; cittasya (neutru, genitiv, singular) II.54 - III.1 - III.11 - III.12 - III.38 - IV.17; cittni (neutru, nominativ, plural)
IV.4; E: mind;mind stuff; consciousness; reason ;intelligence; mental screen; F: mental; S: MW395.3 (neutro) mente, razn,
inteligencia, conciencia; deriva de \cit (percibir, observar, conocer); 1) sensacin, aquello que es percibido, aquello sobre lo que
la mente se fija; 2) mente o conciencia en su totalidad, como conjunto de todas sus actividades y funciones; 3) la sede, el rgano,
el conjunto de las funciones, actividades, procesos intelectivos, volitivos y emocionales del individuo; 4) se compone de intelecto
(buddhi, asmitamatra), conciencia de existencia individual (asmit, ahamkara) y mente sensible (manas); 5) es similar al
concepto de instrumento interno (antahkarana) en el samkhya y el vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.34 - IV.15 - IV.16
- IV.18 - IV.21; cittam (neutro, nominativo, singular) I.37 - IV.5 - IV.23 - IV.26; cittasya (neutro, genitivo, singular) II.54 - III.1
- III.11 - III.12 - III.39 - IV.17; cittni (neutro, nominativo, plural) IV.4;
dhra(dharana)(01H) = R: MW515.2 (masculin) concentrare, focalizarea atentiei; concentrarea mintii (oprirea
respiratiei este efectul secundar al opririi mintii); retentie; deriva de la \dh (a retine, mentine, sustine); 1) unidirectionalitate
mentala sau atentie (ekgrat) efectuata cu telul de a intelege obiectul; 2) al saselea membru (anga) al caii yoga cu opt ramuri
(ashtanga); GKUD (femenin, nominativ, singular) YS 2..29 ;YS 3.1; GKUDVX (femenin, locativ, plural) YS 2.53;
E:concentration, focusing, directing attention;F: la concentration; S: MW515.2 (masculino) concentracin; retencin; deriva de
\dh (retener, mantener, soportar); 1) unidireccionalidad mental o atencin (ekgrat) efectuada con nimo de comprender el
objeto; 2) sexto miembro del yoga de ocho pasos (ashtanga); GKUD (femenino, nominativo, singular) YS 2..29 - YS 3.1;
GKUDVX (femenino, locativo, plural) YS 2.53
Nota: Dharana (concentrarea; focalizarea atentiei) consta in legarea mintii de un loc,ales de noi insine in mod
deliberat[ acest loc,teritoriu sau obiect de care ne ancoram mintea poate fi un model de realizare(Iisus),o idee(starea
de eliberare sau de desteptare),o senzatie(de predare sau de abandonare fata de Dumnezeu),un sentiment(de iubire
fata de tot ceea ce exista),o imagine(a starii de armonie dintre semeni) sau orice alt continut mental cum ar fi cele
indicate anterior de Patanjali: ascultarea ecoului vibratiei declansate de recitarea unei mantra, urmarirea corpului care
se aseaza intr-o pozitie imobila (asana), urmarirea respiratiei care intra si iese,ascultarea senzatiilor ori a gandurilor
care ca niste nori pe cerul mental vin si pleaca.In cursul concentrarii(dharana) este prezenta dualitatea subiect-
obiect doar in faza preliminara fiindca dupa absorbtia concentrativa se intra in meditatie(dhyana) si transa
mistica(samadhi).Sivananda compara dharana cu prima dintre fazele dresajului unui elefant salbatic-se incepe cu
legarea acestuia de un stalp bine infipt in pamant;in mod similar mintea agitata (ca o maimuta) poate fi dresata daca
e legata de obiectul ales pt. focalizarea atentiei ca de un stalp;
Comentarii/Commentary:
Vysa Yoga-Bhshya (s. V.)
(Bhasya) uktni paca bahirangni(ni):sdhanni.
Au fos deja explicate cele cinci ramuri (anga) ale practicii externe
Han sido explicados los cinco miembros externos.
(Bhasya) dhran vaktavy
In continuare este prezentata concentrarea (dharana)
A continuacin se explica la concentracin (dhran).
Capitulul II a prezentat cinci, din cele opt ramuri ale yoga (ashtanga yoga) actiunii ca cea mai importanta metoda
pt.a indeplini telul yoga. In acest capitol sunt prezentate ultimele trei ramuri (anga) si efectele sau implinirile lor.
Aceste trei ramuri sunt infloriri sau fructificari ale yoga si reprezinta atat rezultate cat si mijloace.Prin realizarea lor
se obtine accesul la capacitati supranaturale sau extraordinare(siddhis).
Aceste realizari ale practicii yoga culmineaza cu starea de eliberare(kaivalya), care constituie tema Capitolului IV.
Termenul vibhti(perfectiuni;manifestari;cenusa sacra), tradus drept capacitati paranormale sau
extraordinare(siddhis), provine de la radacina vibh, care inseamna a produce, a fi produs;a se manifesta, a fi
capabil;apt. Se poate traduce vibhti in diferite feluri: maretia puterii, capacitate, forta, prosperitate, succes,
demnitate, rang, splendoare, bogatie,noroc, puteri supranaturale, cenusa sacra si marca spirituala.
Capitolul III expune capacitatile supranaturale si ultimele trei ramuri (anga) ale yoga respunde la urmatoarele
intrebari: de la YS 3.1 la 3 Care sunt pasii ce trebuie stapaniti?; de la YS 4.4 la 4.8 Ce este samyama si cum s-o
utilizam?; de la YS 3.9 la 12 Care sunt diferitele niveluri de transformare ?; de la YS 3.13 la 36 Cum se explica
capacitatile supranaturale?; YS 3.37 Ce pericol prezinta?; de la YS 3.38 la 3.49 Care sunt capacitatile
supranaturale ?; de la YS 3.50 la 3.51 Ce trebuie evitat ?; de la YS 3.52 la 55 In ce consta realizarea suprema?
(Bouanchaud, Bernard The Essence of Yoga).
El Captulo II intodujo los ocho miembros del yoga de la accin como el mtodo mas importante para cumplir el
propsito del yoga y describi los cinco primeros miembros. En este Captulo se muestran los ltimos tres miembros
y sus logros. Estos tres miembros son resultados mas bien que medios son el florecimiento del yoga. Con su
domino se adquieren facultades excepcionales.
Dominando estos logros, el yoga culmina en el estado de liberacin, que constituye el tema del Captulo IV. La
palabra vibhti, traducida como facultades excepcionales, procede de la raiz vibh, que significa producir, ser
producido, manifestarse, ser capaz. Se puede traducir vibhti de numerosas formas: grandeza de poder, capacidad,
fuerza, prosperidad, xito, dignidad, rango, esplendor, riqueza, rico, fortuna, poderes sobrenaturales, cenizas y marca
espiritual. El Captulo III expone las facultades excepcionales y los ltimos tres miembros del yoga respondiendo a
las siguientes cuestiones: III.1 a 3 Cules son los pasos hacia el dominio?; III.4 a 8 Qu es el dominio y cmo
utilizarlo?; III.9 a 12 Cules son los diferentes niveles de transformacin?; III.13 a 36 Cmo se explican las
facultades excepcionales?; III.37 Qu peligro presentan?; III.38 a 49 Cules son las facultades excepcionales?;
III.50 a 51 Qu debemos evitar?; III.52 a 55 En qu consiste la realizacin ltima? (Bouanchaud, Bernard The
Essence of Yoga).
V says, "Dharana. consists in holding or fixing the mind on the navel circle, or on the lotus of the heart, or on the
effulgent centre of the head, or on the tip of the nose or of the tongue, or on such like spots in the body, or on any
external object, by means of the modifications of the mind."
B says that the object that is the focus of concentration can be a seen object, a concept or idea easily accessible - such
as a question, problem, relationship or metaphysical concept. But whatever object is chosen, it "must be free of
excessive attachment, repulsion or fear." (see YS 2, 7-9) He adds that "in posture based yoga, a first step toward
concentration is observation of the body and breath." This first step is clearly within the grasp of any yoga student,
and probably the best one to begin with!
T begins with a reminder of the purpose of the first five "limbs" of yoga:
! yama and niyama eliminate the disturbances caused by uncontrolled emotions and desires;
! asana and pranayama eliminate disturbances arising from the physical body;
! pratyhra cuts off the external world and its impressions on the mind.
Once this has been achieved, the practitioner is ready to proceed with the successful practice of the final three
"limbs". Up to a point, the first five can be practised simultaneously. The final three follow one from the other.
[VIV]Dharana (concentration) is when the mind holds on to some object, either in the body, or outside the body, and
keeps itself in that state.
[RO] Aici "loc" nseamn loc Iizic sau psihic. n diIerite scripturi se spune c exist trei baze pe care se poate sprijini
concentrarea si anume, obiectiv, subiectiv si vizionar. Deci, dharana (concentrare) nseamn ngrdirea minii ntr-un
singur loc, asupra unui singur punct sau obiect. n Mahabharata se d un exemplu bun despre ce nseamn atenie
Iocalizat. n timp ce-i nva pe Pandavas s trag cu arcul, guru-l (nvtorul spiritual) lor, Drona, i-a ntrebat care era
obiectul pe care-l vedeau. Arjuna a rspuns c el vedea numai ochiul psrii care era inta si nimic altceva. Iat un
exemplu de concentrare.
Atunci cnd mintea este concentrat asupra unui punct, percepia devine intens. Cnd ochii sunt nchisi obiectul, care
poate fi un gnd, o idee sau un cuvnt, apare intens n constiin. Mintea nu se misc si nu prseste obiectul concetrrii.
Dac ea se misc, acest lucru este numit vikshepa. Vikshepa nseamn oscilaie. n timpul concentrrii nu trebuie s
existe dect constiina obiectului concentrrii, si nimic altceva. Se spune uneori c putei avea dou locuri asupra crora
se realizeaz concetrarea. De exemplu, atunci cnd Iacei japa mantra [repetarea unei mantra (a unui cuvnt)], mantra
este un Iactor si Iorma este al doilea Iactor. Pentru un nceptor, concentrarea cu japa asupra a doi Iactori este mai bun.
Mai trziu, concentrarea se poate Iace Ir japa. Atta timp ct va exista Iluxul de snge din creier vor exista si vibraiile,
iar concentrarea va Ii diIicil. Fluxul de snge trebuie redus si nu trebuie s existe nici o vibraie. Pentru aceasta, ne
folosim de sistemul optic (ochi). Prin intermediul sistemului optic, vibraiile creierului Iizic sunt reduse. Dac v uitai la
un punct cu ochii deschisi si nu clipii un timp, iar apoi nchidei ochii, vei adormi n cteva minute. La Iel cum oprii
valurile sau unduirile de pe supraIaa unei ape lsnd ca acea ap se se linisteasc, n mod analog vibraiile creierului pot
Ii oprite prin ndeprtarea diIeriilor Iactori perturbatori. Chiar si creierul Iiziologic trebuie s Iie oprit. Pentru asta, noi
Iixm mintea asupra unui singur punct, cum ar Ii o chakra din corp, de exemplu muladhara, manipura sau ajna,
fixndu-ne constiina asupra acesteia.
Dac mintea oscileaz, nu-i permitei acest lucru. n acest Iel activitile cerebrale nceteaz pentru un timp; n acest timp
are loc concentrarea. La nceput nu este posibil s se realizeze concentrarea pe durate mari de timp.
Concentrarea nu este o stare de uitare. Dac uitai totul, inclusiv obiectul, aceast stare este numit shunya samadhi sau
laya, dar concentrarea trebuie s includ atenie dirijat asupra unui singur obiect. Dac v concentrai asupra unei
mantra-e (cuvnt), atenia trebuie s Iie complet captivat de aceasta, Ir s existe nici cea mai mic ntrerupere. Dac
apare ntreruperea, atunci starea este concentrare; dac nu exist ntrerupere, atunci starea este dhyana (meditaie).
Trebuie subliniat c n timpul concentrrii suntem constieni c ne concentrm. Meditaia nu diIer de concentrare; ea
este numai o concentrare de o calitate superioar.
n dharana exist constiina obiectului, care este din cnd n cnd ntrerupt. Atenia poate Ii ntrerupt datorit unui
zgomot exterior sau datorit unor gnduri care trec prin minte. AstIel, dharana este concentrarea constiinei cu pauze
intermitente.Uneori ntreruperile sunt de asa natur nct nu ne mai putem concentra din nou. Acest lucru este numit
vikshepa. Este o tulburare, o distracie. Inceptorul se loveste ntotdeauna de aceast dificultate. Uneori el este
capabil s-si readuc mintea la loc, alteori nu. Acest lucru se ntmpl deoarece corpul Iizic nu are o poziie stabil.
Odat cu cea mai mic miscare a corpului, inima ncepe s bat mai repede, respiraia se precipit si acest lucru d
nastere la tulburare. Atunci cnd corpul este absolut stabil, ca o stnc, concentrarea devine Ierm. Iat de ce
stabilitatea corpului este att de esenial.
Vysa Yoga-Bhshya (s. V.)
(Bhasya) nbhicakra7 hridayapundarka7 mrdhan7 jyotis7 nsikgra7 jihvgra iti+evamdishu desha7P bhya7 v
vishaya7 cittasya vrittimtra3 bandha iti dhran.
La concentracin es la fijacin de los procesos mentales en un punto concreto, ya sea en el centro energtico del
ombligo, en el loto del corazn, en la brillante luz (situada) en la cabeza, en las puntas de la nariz o de la lengua, o en
otras localizaciones similares; (o incluso) en objetos externos (al cuerpo).
Dhran es la atadura de la conciencia (citta) a un nico punto. Es la prctica de la atencin continua, que es la
esencia de la unidireccionalidad (ekgrata) (Feuerstein, George Encyclopedic Dictionary of Yoga).
En un depsito de agua con canales a cada lado, el agua fluir igual en todos ellos, si los canales tienen una misma
profundidad. Pero si excavamos uno de ellos mas profundo, fluir por l mas agua. Cuando creamos una condicin
en que la mente, que se mueve en cien direcciones diferentes, se dirige hacia un solo punto, eso es dhran.
Animamos una accin particular de la mente y a medida que esta accin se intensifica, los otros movimientos se
calman gradualmente. Dhran es un peldao de la escalera hacia dhyna. En dhran la mente se mueve en una sola
direccin y no pasa nada mas. En un sentido puede decirse que dhran es a veces intermitente, pero es mas exacto
decir de l que puede ser interrumpido por distracciones (Desikachar, TKV Yoga-stra de Patjali).
Es un estado en el que sthiti (inercia) y kriy (accin) se retardan tanto que casi todas las coberturas temporales de
la mente se eliminan y ahora domina toda la escena el tercer componente, praksha (luz). En la radiacin de este
praksha, la mente se vaca de todos los objetos y se mantiene dentro de los confines del espacio interior. Aunque se
vean los objetos, cesan de atraer a la mente, que ahora se interesa totalmente por descubrir la realidad que subyace en
el mundo objetivo. Hay ahora vaco interior y vaco exterior (Desphande, P.Y. El autntico Yoga).
La dificultad radica aqu en la distincin entre la ekgrat (atencin intensa) y la concentracin mental (dhran),
pues es indudable que la atencin puede ser considerada como una forma de concentracin mental, y viceversa. Sin
embargo, siendo el Yoga un proceso continuo, estamos seguros de que la dhran debe ser superior (es decir, mas
intensa, mas eficaz) que la ekgrat: donde sta no era mas que la fijacin de la actividad mental sobre un solo
objeto, la dhran debe aparecer como una meditacin inmvil, un recogimiento silencioso. Recordemos, en efecto,
que, en el momento en que es retenido el aliento (kumbhaka), la atencin se fija por s sola, aunque solo sea sobre la
disciplina de la respiracin cuya prctica requiere que el pensamiento no se vea distrado. Eso es la ekgrat.
Adems, cuando el adepto consigue realizar la retirada de los sentidos, la atencin es mejor, ya que cesan de
manifestarse las solicitaciones exteriores inoportunas. El pensamiento, no obstante, contina existiendo, viviendo, lo
cual implica actividad, dinamismo, difusin, dispersin, multiplicidad, etc. Dicho de otra manera, la ekgrat (aun
enriquecida por el pratyhara) no puede ser perfecta: as como las posturas no suprimen la vida corporal, la atencin
no implica la disolucin de la actividad mental. Muy al contrario, sta adquiere su mximo de eficacia cuando,
estando inmvil el cuerpo y suspendida la respiracin (o muy espaciada), se encuentra adems liberada de las
coacciones que implica la actividad sensorial. Es decir, gracias al prnyma y a la ekgrat que deriva naturalmente
de l, el rgano mental, tras haber practicado la retirada de los sentidos, se encuentra apaciguado (shnta); en lo
sucesivo, si ve formas, si oye sonidos, stos no pueden ser otra cosa que fantasmas nacidos de la memoria,
construcciones imaginarias coloreadas por las impregnaciones mentales (vsan). En ltimo trmino, la conciencia
que tenemos de la vida de nuestro propio cuerpo desaparece: el cuerpo se convierte en una cosa inerte. Y es entonces
cuando el yogin, concentrando toda la potencia del rgano mental sobre este nico objeto, obliga al pensamiento a
volver sobre s mismo, hasta conocer su verdadera naturaleza; la dhran, por su parte, constituye la etapa preliminar
a la realizacin de esta unin, aquella en la que el individuo ve ya el fin, lo nota al alcance de la mano (Varenne, Jean
El Yoga y la Tradicin hind).
Igual que la coincidencia ensttica (sampatti) es el proceso subyacente de la tcnica del nstasis, la
unidireccionalidad (ekgrata) es el proceso subyacente de la tcnica de concentracin. Tal centramiento mental es a
lo que se hace referencia con la fijacin de la conciencia (Feuerstein, Georg The Yoga-Stra of Patajali).
La concentracin es en realidad una ekgrata, una fijacin en un solo punto pero cuyo contenido es estrictamente
nocional, en otras palabras, el dhran, y es por esto que se distingue de la ekgrata, cuyo nico objetivo es detener el
flujo psicomental y fijarlo en un solo punto, el dhran efecta esa fijacin con el objeto de comprender (Eliade,
Mircea Yoga, inmortalidad y libertad).
Patajali expone ekgrat y ekgrya como dos sinnimos de dhran, significando ambos unidireccionalidad. M.
Eliade especula que ekgrat y dhran son distintos dado que el ltimo es una fijacin mental efectuada con el
objetivo de comprender, lo cual esta ausente en ekgrat. No hay evidencias para esta hiptesis en los yogastra,
aunque esta sugerencia no carece de inters. Como constituyente formal del yoga de ocho pasos, dhran es
esencialmente una tcnica de la cual se puede afirmar que tiene como rasgo caracterstico la unidireccionalidad
mental (Feuerstein, Georg The Philosophy of Classical Yoga).
Shankara Bhagavatpda Yoga-Bhshya-Vivarana (s. XIV)
(Vivarana) Seguidamente, se explica la trada final de mtodos internos, compuesta por concentracin (dhran),
meditacin (dhyna) e interiorizacin perfecta (samdhi). Hay una divisin entre mtodos internos y externos y, en
base a la misma, la seccin anterior sobre la prctica concluy con la explicacin de los externos. Esta trada se
presenta ahora aparte para preservar su unidad. El introducir los mtodos internos inmediatamente despus de los
externos hace referencia a la conexin entre las secciones. Ahora, en esta seccin, el tema principal son los poderes y,
por esta razn se empieza una nueva seccin.
(Vivarana) La simple operacin mental consistente en mantener el proceso mental (vritti), se denomina dhran.
Funciona sencillamente como la idea de ese lugar sin ninguna distraccin (vikshepa).
YS 3.2. 3.2. 77|| | .
+(+-+ 69t44T6l+6l\4l+P
tatra pratyayaika-tnat dhynam
tatra pratyayaikatnat dhynam // (2.1)
tatra pratyaya-eka-tna-t dhyna
tatra pratyaya eka tanata dhyanam
Traducerea convergenta/ConvergentTranslation:
R: Dhyanan (meditatia) este aptitudinea (ta) de curgere neintrerupta(tanata) al unui unic
(eka) flux de continut mental (pratyaya) care urmeaza aceleia (tatra) [fixarii atentiei asupra unui obiect in
cursul concentrarii (dharana) si asupra fluctuatiilor mentale (vrittis) generate de aceasta concentrare];
E:Dhyana (meditation) is the uninterrupted flow (ekatana) of that(tatra) one (eka) continuous(tanata) flux
of a content of the mind (pratyaya) that follow that (tatra) [namely the continuous flux of fluctuations or
mental impulses(vrittis) generated by the object chosen for concentration (dharana)];
F:Dhyana (mditation) est un flux continu d'un contenu du mental (pratyaya) unique (eka) partir de l
(tatra) [c'est--dire partir des fluctuations du mental (vrittis) gnres par l'objet fix pendant la
concentration de l'esprit (dharana)];S: La meditacin (dhyana) es el flujo ininterrumpido (tanata;
anantaram) del contenido mental (pratyaya) nico (eka) de stas (tatra) [las fluctuaciones mentales
(vrittis) generadas a partir del objeto elegido en el estado anterior de concentracin (dharana)].
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
tatra() : R: MW433.2[Mo
433
]; (indeclinable) acolo (n Dumnezeu); in Acela[Ishvara("Domnul universului"],in acel loc ;aceea
de care s-a vorbit; in acel loc ;aceea de care s-a vorbit [starea de stingere a vrittis prin mijloacele mentionate anterior in YS 1.12];
n acel (caz, loc)["desha" din YS 3.1] in care este ingradita mintea; in acesta, all, in acest caz; in aceasta ocazie, de acord cu
ceva; deriva de la tad 1. ce,cum, cine,care,cui,asa cum este; al cui; 2. acesta,acela, Acela(nemarginitul tot;Brahman;Absolutul;
Eternul;celebra Mahavakya din Chandogya Upanishad spune: "Tat tvam asi"- Tu esti Acela(Absolutul este de aceeasi natura
ca si tine)]; 3, al lui, al lor ; I.13 - I.25 - I.42 - I.48 - III.2 - IV.6; E: [Mo
433
]; in that place;there; in that case;then;therefore;under
those circumstances;of these (two);that(which has been spoken of);then;therefore; therein;in that place (desha of YS 3.1); from
the root: tat, Tad (Sanskrit) That; used by Vedic and archaic Hindu writers to describe the unutterable Principle or boundless
All, from which all in a universe springs, in contrast to idam (this), the manifested universe. The old sages would ask their
disciples, "Kas twam asi?" (who are you?); and then would tell them, "Tat tvam asi" (That [the Boundless] you are). The ancient
wisdom teaches as one of its fundamental postulates, that we are inseparable parts of the universe, and therefore we have all
within us, whether active or latent, that the universe contains; F:tatra [tad-tas] adv. substitut de l'abl. de tad(cela)[ "Tat tvam
asi"- Tu es Cela(Absolu est de meme nature que toi)] ou d'un autre pronom | [corrl. de yatas] d'ici, partir d'ici | ensuite, aprs;
dsormais | donc, ainsi, par consquent, c'est pourquoi, il s'ensuit que; S: MW433.2 (indeclinable) ah, en aquello, en eso, all, en
ese caso, en esa ocasin, de acuerdo a algo; deriva detad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de l, de ellos); I.13 - I.25 -
I.42 - I.48 - III.2 - IV.6;
pratyaya(44) = R: MW673.3 (masculin) notiune, intentie, idee prezenta (actuala, curent); baz sau coninut al constiinei
(vrittis:impulsuri);conceptie;idee;obiectul experientei; continut mental;mesajul subiectiv evocat de simbolul sonor sau de un
semnal; semnificatia; opinie; idee; conceptie;teorie; prati (opus, contrar, in spate, prezenta inainte de ceva) + aya deriva de \ir
(a merge, a curge, a se roti;a merge in cerc); 1) reprezentare, cunoastere; 2) gand care se naste,apare, se manifesta ori se arata,
adica ceea ce vine in constiinta , pasul final din exprimarea formelor gand-emotie; 3) denota un anumit coninut al constiinei
incluzand toate modificarile mentale (vritti)[descrise in:YS 1.5-11] dar si cunoasterea transcendenta (prajna); I.10 - I.18 - II.20 -
III.2 - III.35 IV.27; pratyayah (masculin, nominativ, singular) I.19; pratyayau (masculin, nominativ, dual) coninuturile
mentale in doua momente succesive; (cele doua)coninuturi mentale; III.12; pratyaynm (masculin, genitiv, plural) III.17;
pratyayasya (masculin, genitivo, singular) III.19; E: contents of the mind, perception, thought, intention, significance, meaning,
sense; representation; mental experience; all vrittis [described in:YS 1.5-11];experience, presented ideas; flow of cognition; the
cause, the feeling, causal or cognitive principle, notion, presented idea, cognition; S: MW673.3 (masculino) nocin, intencin,
idea presente; contenido, el contenido de la mente; conceptos y experiencias mentales; prati (opuesto, contra, detrs, presentado
ante algo) + aya deriva de \i (ir, fluir, circular); 1) representacin, conocimiento; 2) pensamiento que surge, aparece o se
muestra, es decir, aquello que viene al encuentro de la conciencia, paso final en la formacin gestltica; 3) denota cualquier
contenido de la conciencia, incluyendo las modificaciones mentales (vritti) y el conocimiento trascendente (praj); pratyaya
puede significar "causa, nocin e idea; denota cualquier contenido de la conciencia, siendo as ms abarcante que
cualquiera de los cinco vrittis o de las ms altas intuiciones (prajs) de nstasis (samdhi). Ambos fenmenos son,
en efecto, ideas que aparecen (pratyayas) y que continuamente son percibidas por el s mismo esencial (Feuerstein,
George "Encyclopedic Dictionary of Yoga). I.10 - I.18 - II.20 - III.2 - III.35 IV.27; pratyayah (masculino, nominativo,
singular) I.19; pratyayau (masculino, nominativo, dual) III.12; pratyaynm (masculino, genitivo, plural) III.17; pratyayasya
(masculino, genitivo, singular) III.19;
eka(V4) = R: MW227.3 (masculin) unu; unidirectional; numai;doar, solo, solitar, unic; I.32 - II.6 - II.41 - III.2 - IV.9 - IV.16 -
IV.20; ekam (neutru, nominativ, singular) IV.5; E:one;alone,solo,single ,only; S: MW227.3 (masculino) uno, solo, solitario,
nico; I.32 - II.6 - II.41 - III.2 - IV.9 - IV.16 - IV.20; ekam (neutro, nominativo, singular) IV.5;
tnat (tanata) (B) = R: MW442.2 (femenin, nominativ, singular) extensie;intindere;alungire a tine; a continua;a fixa;
desfasurare continua; manifestare; curgerea neintrerupta; tna, deriva de \tan (a se extinde,a intinde) + t (sufix femenin ce
indica calitatea);YS 3.2 ; E: MW442.2 (femenin, nominativ, singular) elongation; lengthening; extension; stretching;
expansion;continued directedness ; continuation;to keep;to fix;extening continuosly or unbrokenly, tna, derivated from \tan (
stretch, draw out to the full length, extend, elongate; be extended; reach out; pull, make taut; strain; be pulled) + t (sufix
femenin that indicates quality);YS 3.2; S: MW442.2 (femenino, nominativo, singular) extensin, alargamiento; tna,
deriva de tan (extender, estirar) + t (sufijo femenino que indica "cualidad); lll.2;
ekatana : R: Iara schimbare|rmad Bhgavatam 7.9.8 |;Iara deviatie|Shr Caitanya Caritmrita Madhya 6.257|; a tine un
singur obiect fara intreruperi; fixare pe un singur obiect;continuitate in atentie doar la;manifestandu-se fara intreruperi ca dintr-o
singura bucata; fixat pe un punct pe o anumita durata; E: one continuous flow of uninterrupted attention fixed on one point during
a certain time, extending continuosly or unbrokenly;stretching unbrokenly as one; uninterrupted Ilow; without diversion|rmad
Bhgavatam 7.9.8 |;without deviation|Shr Caitanya Caritmrita Madhya 6.257|; ta: R: capacitatea;aptitudinea de ;facultatea de;
E:faculty of;
HNDWQDW (V4B) = R: MW228 (termen compus) continuitate, sustinere prelungita, flux unidirectional constant ; eka
(unu) + tnat (extensie); YS 3.2; E: MW228 (composite term) continued directedness ; continuation;to keep;to fix;extening
continuosly or unbrokenly; eka (one) + tnat (extension); YS 3.2; S: MW228 (compuesto) continuidad, sostenimiento
prolongado, flujo unidireccional constante; eka (uno) + tnat (extensin); YS 3.2;
dhyna (dhyana)(I4B) : R: MW521.1 (masculin) meditaie;absorbtie meditativa;contemplatie; deriva de la \dhyai (a gandi, a
contempla,a medita, a reflecta ; 1) flux unidirectional al mintii asupra unui obiect; 2) a sasea ramura din calea cu opt brate
( ashtanga yoga); II.11 - II.29 - IV.6; dhyanad (masculin, ablativ, singular) I.39; dhyanam (neutru, nominativ, singular) III.2..
Forma sanskrita originala a termenului chinez chan si al termenului japonez zen. In Raja Yoga acest termen se refera la o
reculegere(absorbtie) profunda ca urmare a retragerii simturilor (pratyahara) si a concentrarii mintii intr-un singur punct
(dharana). Tinta sa este intrarea in transa mistica (samdhi). In Hatha Yoga si in Tantrism, se identifica meditatia (dhyna)cu
visualizacin; Gheranda Samhita (6.1) vorbeste despre trei tipuri de dhyna: visualizare asupra unui obiect grosier (sthla),
cum ar fi de exemple vizualizarea detaliata a reprezentarii unei zeitati(statuie;icoana); ori despre visualizare unui obiect subtil
(sukshma), de pilda vizualizarea Absolutului sub forma punctului din care-si are originea universul manifestat (bindu),ori asa
cum este descris in Tantrism; ori Contemplarea asupra Absolutului ca lumina (jyotish). In ultimele doua cazuri atentia este cu
adevarat introvertita si orientata asupra esentei interioare (atman), realizandu-se un anumit grad de unificare a
constiintei(transa;absorbtie concentrativa;transformarea in aluat a amestecului de faina cu apa;polimerizare);in general, se
explica acest proces sub forma trezirii lui kundalini care se ridica prin canalul central (sushumna),pt. a se unii in final cu
Sinele in centrul subtil(sahasrara chakra) din crestetul capului; E:meditation; meditative absorption; absorption in
meditation;contemplation;complete withdrawal, retirement; absorption; recollection; retreat ; S: la meditacin;MW521.1
(masculino) meditacin, contemplacin; deriva de \dhyai (pensar, contemplar, meditar, reIlexionar); 1) Ilujo unidireccional de la
mente en torno a un objeto; 2) sptimo paso del ashtanga yoga; II.11 - II.29 - IV.6; dhyanad (masculino, ablativo, singular) I.39;
dhyanam (neutro, nominativo, singular) III.2.. Forma snscrita original del chino chan y del japons zen. En el yoga clsico, se
refiere a un recogimiento profundo como consecuencia del retraimiento de los sentidos (pratyahara) y de la concentracin del
espritu en un solo punto (dharana). Su objetivo es el samdhi. En el Hatha Yoga y en el Tantrismo en general, se identifica
meditacin (dhyna) con visualizacin;El Gheranda Samhita (6.1) habla de tres tipos de dhyna: o Visualizacin sobre un
objeto tosco (sthla), por ejemplo la visualizacin detallada de una deidad; o Visualizacin sobre un objeto sutil (skshma), por
ejemplo la visualizacin de lo Absoluto en la forma de punto original del universo (bindu), tal como lo describe el Tantrismo; o
Contemplacin de lo Absoluto como luz (jyotish). En los dos ltimos casos la atencin es sencillamente introvertida sobre la
esencia interior (tman), alcanzando cierto grado de conciencia unitiva. Generalmente, se explica este proceso en trminos del
despertar de kundalini que, ascendiendo por el canal central (sushumna), se une finalmente con el si-mismo-esencial en la cima
de la cabeza
Nota: Dhyana(meditatia) este curgerea neintrerupta a fluxului unui unic continut mental (vritti;impuls
mental generat de obiectul ales pt. concentrare); Dupa ce prin dharana s-a abandonat multitudinea de
obiecte(vrittis;impulsuri) care se manifesta in mintea aflata in starea obisnuita, apare dhyana(meditatia)
sau mentinerea unui flux neintrerupt de vritti generate de obiectul ales pt. fixarea mintii;I.K.Taimni
ilustreaza diferenta dintre concentrare si meditatie printr-o succesiune de obiecte notate cu litere.
Astfel I.K.Taimni ilustreaza fluxul obiectelor gand (vrittis) din mintea obisnuita(A;B;C;D;E;F;G) in
contrast cu fluxul obiectelor gand(vrittis) din mintea aflata in starea de concentrare(dharana) asupra
obiectului A unde apare o succesiune de genul:A;A;A;B;A;A;C;A;A;D;A[se observa o serie de stari in care
se revine la obiectul fixat A,desi apar si alte obiecte:B,C,D];
Dhyana(meditatia) este ilustrata de I.K.Taimni ca o succesiune de genul:A;A;A;A;A;A;A;A;A;A;A) nu
se deosebeste de concentrare (dharana) decat prin continuitatea continutului mental; dhyana(meditatia)e
tot o concentrare caracterizata de o curgere neintrerupta in care se mentine obiectul unic A ,desi acest
obiectul apare si in ipostaze colorate subiectiv- notate cu : A);in samadhi(enstaza;transa mistica)
subiectivitatea dispare si se obtine concentrarea perfecta in care ramane doar obiectul A (ca o succesiune
neintrerupta de genul:A;A;A;A;A;A;A;A).
Comentarii/Commentary:
H offers a good explanation of !hyna. "In !hran, or fixity, the flow of similar mental modifications on the same
object is confined to the desired place. But the thought-process on the same object is intermittent and in succession.
When through practice that becomes continuous, i.e. appears as an unbroken flow, then it is called !hyna. It is a
particular state of calmness of the mind and can be applied to any object of meditation. If flow of knowledge in
!hran may be compared to succession of similar drops of water, in !hyna the flow of knowledge is continuous like
flow of oil or honey."
S makes a similar point. He also says that one sign that you really have been meditating is that you are unaware of the
passage of time. If an hour passes and you think it was only five minutes, that's meditation; if five minutes pass and
you feel it's an hour, that's just concentration.
B says, "With prolonged focus on one object, concentration becomes meditation, in which the grasp of the object is
direst. Moving from mental dispersion to concentration is progressive. Passing from concentration to meditation,
however, is sudden and instantaneous."
[RO] Pratyaya nseamn activitate mental aconstiinei, care poate Ii Iocalizat pe o idee, un sunet sau un obiect
oarecare, subtil sau grosier. Dac n dharana (concentrare) constiina sau atenia devine Iluid si continu, astIel nct ea
nu este ntrerupt de nici un gnd auxiliar, atunci dharana (concentrare) este nlocuit, sau se transIorm n dhyana
(meditaie). Se ntmpl uneori s realizm dhyana atunci cnd practicm dharana (concentrare). n dhyana (meditaie)
exist un Ilux nentrerupt al activitii constiinei.
Dac vizualizai un obiect, nu trebuie s vizualizai numai acel obiect, ci trebuie s v vizualizai si pe voi practicnd
dhyana. Acest lucru este important. Uneori putei neglija obiectul, dar rmne constiina dhyana-ei, numit sakshi
bhava. Ceea ce se ntmpl de obicei n timpul concentrrii este Iaptul c, dac mintea o ia razna, nu v dai seama de
asta. Acest lucru nu trebuie s se ntmple. Prin urmare, dhyana (meditaie) include dou lucruri: 1, o activitate mental
nentrerupt, al crui Ilux este Iocalizat asupra unui singur obiect; si 2, constiina strii de dhyana, adic constiina
Iaptului c practicai concentrarea nentrerupt. Aceste dou tipuri de constiin merg mn n mn.
Vysa Yoga-Bhshya (s. V.)
(Bhasya) tasmin desha7 dhyeylambanasya pratyayasya+ekatnat sadrishah pravhah pratyayntara3
aparmrishta1 dhynam.
La meditacin (dhyna) es un flujo de ideas que surgen de forma continua y coherente, sin ser
perturbadas por otras ideas, en relacin al soporte del objeto de concentracin en ese punto (mencionado
en el comentario del aforismo anterior). Dhynam (la meditacin) es el sostenimiento prolongado de las
ideas (pratyaya-eka-tnat) que se presentan tatra ah (en el estado de dhran)
Una vez que la mente ha sido fijada en un punto cualquiera, el yoguin debe esforzarse porque en su
mente se mantenga un solo contenido, una sola experiencia cognoscitiva, porque una sola cosa llegue a
la conciencia: la representacin, la idea, la vivencia o sentimiento, la sensacin, la imagen que l ha
elegido como punto de apoyo, rechazando cualquier representacin o vivencia diversa y diferente. El
yoguin debe estar experimentando una sola cosa: la percepcin de un solo y nico sentimiento (Tola y
Dragonetti "La Filosofa Yoga).
Una vez que la mente ha sido fijada en un punto cualquiera mediante la dhran, el yogin debe
esforzarse porque en su mente se mantenga un solo contenido, rechazando cualquier idea o vivencia
diversa o diferente que se inmiscuya. Y, adems, enfocando, por decir as, ese solo y nico contenido en
el punto elegido en la dhran. El Dhyna es un acto de atencin dirigido a un objeto cualquiera (Tola y
Dragonetti, "Yogastras de Patjali).
La concentracin se transforma en meditacin prolongando la atencin sobre el objeto, durante la cual
la captacin del objeto es directa instantnea, nueva e inolvidable. Tal interaccin entre objeto y sujeto
deja una profunda impresin que reemplaza la comprensin basada en la memoria y el pasado. El
movimiento desde la dispersin mental hasta la concentracin es progresivo. El paso de la concentracin
a la meditacin, sin embargo, es repentino e instantneo, creando una ruptura en la decreciente curva de
actividad mental. La meditacin es una interaccin entre lo interno y lo externo, expresada mediante un
destello de conocimiento sobre el objeto elegido (Bouanchaud, Bernard "The Essence of Yoga).
En la expresin tcnica pratyayaekatnat, se halla implcito el hecho de que dhyna es, por decirlo
as, una continuacin lineal de ekgrat tal como se alcanza con la tcnica de dhran. lncluso aunque la
absorcin meditativa es una evolucin de dhran, se trata realmente de un estado mental con
caractersticas distintivas propias. Mientras que en dhran la mente permanece como si estuviera sujeta
en un espacio restringido, dhyna constituye la continuacin en tal estado de restriccin de tal forma que
la experiencia correspondiente permanece uniforme y homognea a pesar de las posibles variaciones de
la situacin externa e interna (Feuerstein, Georg "The Philosophy of Classical Yoga).
Pratyaya (ideacin) es el trmino general dentro del cual los vrittis son solo una subcategora. La razn
de esta sugerencia es que segn ll.11, los vrittis deben conquistarse mediante la meditacin (dhyna).
Ahora bien, si esto es as, qu son las prajs (intuiciones de sabidura) que surgen en los diferentes
estados de samprajtasamdhi? Claramente son actividades mentales, aunque de una naturaleza
mucho mas refinada que los vrittis. Por tanto, las actividades mentales son dos tipos de pratyaya: (i)
fluctuaciones groseras, que Patajali denomina vrittis, y (ii) fluctuaciones sutiles, que por deduccin,
denominamos prajs. Los vrittis se controlan con la meditacin (ll.11), mientras que los prajs (como
en samprajtasamdhi) se controlan con el asamprajatasamdhi. Las semillas krmicas (bjas) en las
profundidades de la mente se eliminan finalmente con la perfeccin de asamprajatasamdhi, dando
lugar al dharmameghasamdhi (Feuerstein, Georg Konchog Traditional Yoga Studies).
La prolongada y profunda concentracin lleva al estado de absorcin meditativa, o dhyna, en el cual el
objeto se mantiene en la mente y llena todo el espacio de la conciencia. Todas las ideas que aparecen
(pratyaya) giran alrededor del objeto de concentracin y se acompaan de una emotiva disposicin que
puede ser descrita como "serenidad, "paz o "calma. No hay prdida de lucidez, sino que mas bien el
sentido de alerta parece intensificarse (Feuerstein, George "Textbook of Yoga).
Segn J.W. Hauer, dhyna es un dhran profundizado y creativo, durante el cual el objeto interno se
ilumina mentalmente. La estricta concentracin de la conciencia en un objeto se suplementa ahora con
una contemplacin observadora de su autntica naturaleza. El objeto esta, por decirlo as, colocado ante
la conciencia contemplativa en todos sus aspectos y se percibe como un todo. Se examinan sus distintas
caractersticas hasta que se comprende su autntica naturaleza y se vuelve trasparente... Esto se
acompaa de una cierta disposicin emotiva. Aunque la facultad de razonamiento se agudiza y clarifica,
sera errneo pensar que dhyna es simplemente un proceso lgico-racional: el que contempla debe
penetrar el objeto con todo su corazn, dado que l mismo es el mximo interesado en la experiencia
espiritual que le conducir a la participacin ntica y a la emancipacin de todos los impedimentos y
ataduras restrictivas (Feuerstein, Georg "The Philosophy of Classical Yoga).
La diferencia entre dhran y dhyna es que dhran se ocupa mas de la eliminacin de las ondas de
pensamiento fluctuantes a fin de alcanzar la concentracin unidireccional; en dhyna, el nfasis radica en
el mantenimiento de una observacin contemplativa regular y profunda (lyengar, BKS "Luz sobre los Yoga
Stras de Patajali, p. 260).
La sintonicidad con el acto nico de experimentacin del vaco puro del espacio se llama dhyna.
Cuando todas las otras experiencias se funden en una sola experiencia del vaco total del espacio, el
tiempo llega a detenerse. El movimiento temporal es significado por una sucesin de experiencias que
llegan una tras otra. Cuando esta sucesin se disuelve en una experiencia nica del espacio vaco, dentro
y fuera el tiempo debe llegar necesariamente a detenerse. Esto es dhyna (Desphande, P.Y. "El autntico
Yoga).
Dhyna es una corriente de pensamiento unificado; y segn Vysa, es un continuum del esfuerzo
mental para asimilar el objeto de la meditacin, libre de cualquier otro esfuerzo de asimilacin de otros
objetos; segn Vijnabhikshu, cuando en el punto donde se ha practicado el dhran, el espritu
consigue mantenerse bastante tiempo ante s mismo, bajo la forma del objeto de meditacin, sin ninguna
interrupcin provocada por la intrusin de otra funcin, entonces se llega al dhyna. [Meditacin yogui con
respecto al fuego: (la meditacin comienza por la concentracin, el dhran, sobre algunas brasas
ardientes que se encuentran delante del yogui); no solamente aquella revela al yogui el fenmeno de la
combustin y su sentido profundo, sino que adems le permite: (i) identificar el proceso fisicoqumico que
se opera en la brasa al proceso de combustin que tiene lugar en el interior del cuerpo humano; (ii)
identificar este fuego al fuego solar, etc; (iii) unificar el contenido de todos esos fuegos, con el fin de
obtener una visin de la existencia considerada como "fuego; (iv) penetrar en el interior de ese proceso
csmico, ya hasta el nivel astral (sol), ya hasta el nivel fisiolgico (el cuerpo humano), ya hasta el nivel
infinitesimal (la partcula de fuego); (v) reducir todos esos niveles a una modalidad comn a todos, o sea
la prakriti considerada como "fuego; (vi) "dominar el fuego interior, merced al prnyma, al suspender
la respiracin (respiracin = fuego vital); (vii) finalmente, extender, gracias a una nueva "penetracin, este
"dominio a la brasa que esta en ese momento delante de l (porque si el proceso de combustin es
idntico a travs de todo el universo, todo "dominio parcial de ese proceso conduce infaliblemente a su
"dominio total)] (Eliade, Mircea "Yoga, inmortalidad y libertad).
En dhyna cuando estamos interesados en una cosa especial y empezamos a investigarla, hay una
unin entre yo mismo y esta cosa; esto es, hay una comunicacin perpetua y continua entre mi mente y el
objeto. Si hay esta comunicacin, es dhyna. Dhran es el contacto. Dhyna es la comunicacin
(Desikachar, TKV "Yoga).
Centrada la mente en un objeto con el dhran, se pasa de un modo natural a una exploracin, que es
una etapa en el progreso de la memoria hacia la intuicin. La posicin ante el objeto ya no es pasiva,
recurriendo a una captacin dinmica del mismo. El objeto puede ser explorado en cuanto a su forma,
tamao, color, respuesta a los diversos sentidos, si se trata de un objeto exterior neutro, o bien se
desplegar en sus contenidos lgicos o emocionales si el objeto es una verdad, una idea filosfica o una
virtud moral. En ambos casos la mente sigue la senda de la identificacin. La meditacin no es discursiva
en el sentido de trnsito de un tema a otro ya que el raciocinio supondra desencadenar los mismos
procesos que se intenta paralizar. Si el objeto es un principio filosfico o religioso, podr haber un
discurso o anlisis previo a fin de acumular datos. Pero tales recursos deben quedarse como
prolegmenos que mas tarde sirvan de ambientacin, como msica de fondo que paulatinamente va
apagndose (Moreno Lara, Xavier "El Yoga clsico).
Dhyna es el caudal unificado del pensamiento, continuum mental que excluye toda tensin para
asimilar el objeto de la meditacin sin esforzarse por asimilar otros distintos. En ningn momento el
continuum intenta precisarse y enriquecerse con asociaciones, analogas, smbolos, etc. Sin embargo,
este estado puede interrumpirse por medio de estmulos externos de intensidad suficiente. La "centracin
no es un esfuerzo tenso "muy voluntarista, sino que se trata de un proyecto de fondo, de una paciencia
que consiste en atraer incesantemente al campo de la conciencia aquello sobre lo que uno desea
centrarse. Es una focalizacin deliberada que hay que renovar y examinar constantemente a causa de la
tendencia espontnea a la dispersin. Hay que escapar por un tiempo, no solo de la accin "vigente en el
exterior, sino de la reflexin dialctica y de la ensoacin de los momentos vacos (Auriol, Bernard "El
Yoga y la psicoterapia).
Generalmente se considera que en dhran el flujo de jna es como las gotas de lluvia, mientras que
en dhyna es continuo como un chorro de miel o de aceite (Shankar Bhattacharya, Ram "Yoga lnstitute
Magazin).
Shankara Bhagavatpda Yoga-Bhshya-Vivarana (s. XlV)
(Vivarana) Mientras que en dhran hay perturbacin con otras ideas sobre el objeto, incluso an con la
mente establecida solo en dicho objeto si se trata del sol, tambin son objetos de concentracin su
rbita y su brillo extremo, pues la mente funciona en tal localizacin como un proceso mental puro, no
sucede as con dhyna, pues solo existe un flujo sobre la misma idea, no perturbada por ideas de otra
clase.
YS 3.3. 3.3.*|||-| 7| ||:.
6(4lPl|+lBF4-9H-4|P4BPl|-+(+
tad evrtha-mtra-nirbhsaVYDUSD-Q\DPLYDVDPdhi
tad evrthamtrnirbhsam svarpasnyam iva samdhih // (3.1)
tad eva rtha mtr nirbhsam svarpa-snyam iva samdhih
tad eva artha matra nirbhasam svarupa shunyam iva samadhih
Traducerea convergenta/ConvergentTranslation:
R: Samadhi [transa mistica; enstaza;identificarea subiect-obiect;starea in care se instaleaza
functionarea holografica] este chiar aceeasi (concentrare,care se manifesta sub forma dharana si
dhyana) si apare atunci cand (in mintea) golita (shunya) de forma sa subiectiva
(svarupa),straluceste numai obiectul meditatiei(artha) E:Samadhi[mystic trance;deep
absorption;deep concentration]is the same [concentration,which manifests itself as dharana and
dhyana] and appears when in [the mind] emptied (shunya) of its own subjective form(svarupa)
shines alone only the object (artha) [of concentration and meditation]; F: Samadhi (l'tat de la
transe mystique ou d'unit,dans lequelle il n'y a plus une dualit sujet /objet, mais une fusion et
un fonctionnement holographique du mental) c'est la mme (concentration qui peut se manifester
sous la forme de dharana ou dhyana) apparait quand brille seul l'objet(artha) de la mditation,
dans le mental vide(shunya) de sa propre forme sujetive (de celui qui mdite);
S: Samdhi (la interiorizacin profunda;la interiorizacin completa;el nstasis) tiene lugar en el
esto (tad-eva) mismo estado y preciso momento [en el estado de la concentracin (dharana) y
meditacin (dhyana)] en que solo brilla el objeto (artha-mtra-nirbhsam) , como si el
vaco(shunya) fuese la autntica naturaleza (de la mente) (sva-rpa-snyam-iva)].
Nota: Esto (tad-eva) mismo [estado de la concentracin (dharana) y meditacin (dhyana)] se torna en
samadhi [la interiorizacin profunda;la interiorizacin completa; estado de trance mstica; el nstasis]
cuando slo brilla el objeto (artha-mtra-nirbhsam) como nico contenido de la mente, sin conciencia del
propio ser.[sin separacin entre sujeto y objeto];
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
tad() = R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; atunci; 2) (demostrativ) acesta, aceasta acesteia; acestuia;
acela, acea; aceluia;acelora; 3) (posesiv) al lui;al lor, al sau; ale sale I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 -
III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat-
I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; these;then; its
[components]; S: MW434.1 (indeclinable) 1) (relativo) que, cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de l, de
ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 -
IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 -
IV.19; tah (femenino, nominativo, plural) I.46;
eva(V) = R: MW232.2 (indeclinabil) 1) chiar;de aceea;din aceasta forma, asa;pt. ca sa; exact,cu adevarat, simplu; 2) nici mai
mult nici mai putin decat celalalt (despre ce s-a aratat in propozitia anterioara); 3) numai;doar;precis; I.44 - I.46 - II.15 - II.21 -
III.3 - IV.8; E:thus;so; only, but; solely; alone correctly, precisely, itself; S: MW232.2 (indeclinable) 1) de esta forma, as;
exactamente, verdaderamente, simplemente; 2) ni mas ni menos que otro (enfatiza la palabra precedente); 3) solamente,
precisamente; I.44 - I.46 - II.15 - II.21 - III.3 - IV.8
tadeva( V ) : R:chiar aceasta; chiar aceeasi; E: the same;
artha(N) = R: MW90.2 (masculin sau neutru) scop,menire;tel, intentie; ratiune de a exista; cauza; tinta, motiv;
semnificatie,obiect; realitatea;obiectul sau procesul desemnat ori etichetat; notiune; intentie, fapt, simtire;instinct; ratiune a
existentei ; obiect propriu-zis; lucrul(forma) in sine;semnificatia unui cuvant;obiectul desemnat de cuvinte; caz;abordare (a unui
subiect);intentie;obiectul meditatiei (dhyana); termenul artha se poate referi la prosperitate materiala si desemneaza in hinduism
unul din cele patru teluri ale vietii,cunoscute sub numele de purusharthas (vedeti: YS4.34);cautarea prosperitatii materiale
(artha) se considera a fi un obiectiv nobil doar daca urmeaza regulile de moralitate vedica;conceptul artha include obtinerea
faimei, acumularea de bogatii si atingerea unui inalt statut social; din cele patru teluri ale vietii artha este al doilea pe scara
Purusharthas,mai presus de Kama (cautarea placerii fizice), dar mai prejos de Dharma (cautarea actiunii corecte in
conformitate cu legile si datoriile) si de Moksha (cautarea eliberarii); deriva de la: \arth (a emite;a gandi ori a intentiona sa
faci ceva); 1) semnificatie, simtire; "prezenta" mentala a acelui lucru la care se refera cuvintele, sau a obiectului dorit in plan
afectiv (sentimental), mental(gand, reprezentare sau conceptualizare) de catre subiect; 2) ca sa; pt. ca;pe motiv ca;scopul sau
intentia unui obiect;ratiunea de a fi; obiectiv; finalitate;destinatie; prefix :meta (din lb. Greaca: "dupa", "dincolo de ",
"cu"), I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - IV.34; artham (masculin, acuzativ, singular) I.32 - II.18 - II.22 - IV.23; arthatvat
(masculin, ablativ, singular) I.49; arthah (masculin, nominativ, singular) II.2; arthat (femenin) III.11; arthanam (neutru,
nominativ, singular) IV.32; E:, intent, aim; goal; meaning, purpose; cause, motive, notion; approach, purpose, meaning;
regarding the meaning of something; approach;object;the thing being meditated upon;exact nature of;intent, aim; forms (artha)
[sounds (sabda) and concepts (jnana)]; place;point;exact nature of; it may refer to the idea of material prosperity. In Hinduism,
artha is one of the four goals of life (of material prosperity), known as purusharthas(see :YS 4.34); Meta(from Greek:
"after", "beyond", "with"); F: signification; but;raison d'tre;S: MW90.2 (masculino o neutro) intencin, propsito, significado,
sentido; racin de existencia ; propsito; causa, motivo, significado y nocin.Hace referencia principalmente a la idea de la
prosperidad material. En Hinduismo, artha es uno de los cuatro objetivos de la vida, conocidos como Purusharthas (ver: YS4.34);
Se considera un objetivo noble al seguir la moralidad vdica. El concepto incluye conseguir fama, recopilar riqueza y tener un
elevado status social. Es el segundo peldao en la escalera de los Purusharthas, por encima de Kama (placer fsico) y por debajo
del Dharma (actuar correctamente) y Moksha (salvacin); deriva de arth (pensar o intentar hacer algo); 1) el significado, el
sentido, la "presencia" mental de aquello a que la palabra se refiere, es decir, objeto de los sentidos estimado, juzgado,
repensado y conceptualizado por el sujeto; 2) a fin de, en orden a; razn de ser, propsito o intencin del objeto; fin, meta,
objetivo; l.28 - l.42 - l.43 - ll.21 - lll.3 - lll.17 - lll.35 - lV.34; artham (masculino, acusativo, singular) l.32 - ll.18 - ll.22 - lV.23;
arthah (masculino, nominativo, singular) ll.2; arthat (femenino) lll.11; arthnm (neutro, nominativo, singular) lV.32;
mtra(matra)(R) = R: MW804.2 (masculin ori neutru) 1) numai,doar, numai;doar; nefiind decat; nimic mai mult decat, 2)
pur, clar,distinct; 3) marime;masura, dimensiune, distanta, cantitate, durata; care are drept masura; I.43 - II.19 - III.3; mtrah
(masculin, nominativ, singular) II.20; mtrasya (masculin, genitiv, singular) III.49; matrat (masculin, ablativ, singular) IV.4;
E: MW804.2 (masculin or neutral) 1) only, just, solely , alone; that alone; measurement, calculation of size or extent; assessment
of capacity or dimension; system of measures (liquid measurement, dry measurement); 2) pure, clear,distinct; 3) measure; size,
fitting; action, something that is being done; S: MW804.2 (masculino o neutro) 1) solamente, nada mas que, 2) puro, neto; 3)
medida, tamao, distancia, cantidad, duracin; I.43 - II.19 - III.3; mtrah (masculino, nominativo, singular) II.20; mtrasya
(masculino, genitivo, singular) III.49; matrat (masculino, ablativo, singular) IV.4;
nirbhsa (nirbhasa) (B1R8 ) = R: MW556.1 (masculin) stralucire;aparitie;manifestare; vizibil, iluminat, aparent; nir (fara,
aparte,in afara) + bhs (a lumina, lustruit,a straluci), deriva de la \bhs (a ilumina, a straluci); nirbhs (femenin) I.43;
nirbhsam (neutru, nominativ, singular) III.3; E:shining; shines forth, appears ;manifestation, brilliance; brilliant, outstanding,
magnificent, splendid; clever, very intelligent; glorious, marvelous; shining, glowing ; S: MW556.1 (masculino) brillante,
visible, iluminada, aparente; nir (fuera, aparte, sin) bhs (luz, lustre, brillo), deriva de \bhs (iluminar, brillar); nirbhs
(femenino) I.43; nirbhsam (neutro, nominativo, singular) III.3;
sva(T) = R: a sa;proprie; E:own;
USD(rupa) (9) = R: forma; natura;substanta; E: form;nature;substance; S: MW556.1 (masculino) brillante, visible,
iluminada, aparente; nir (Iuera, aparte, sin) bhs (luz, lustre, brillo), deriva de \bhs (iluminar, brillar); nirbhs (Iemenino)
I.43; nirbhsam (neutro, nominativo, singular) III.3;
svaUSD (svarupa) (T9) = R: MW1309.2 (neutru) propria Iorm; propria identitate, esenta, condiia proprie; veritabila
Ia;propria natur; propria Iorm|este Iorma Ir Iorm; Iorma Ir pri componente-singurul lucru din univers care rmne
dintr-o bucat;izvorul universului maniIestat;albia lumii spre care totul curge si n care se dizolv totul;identitate, esenta,
propria sa forma(natura; substanta); propria conditie; atribut esential; calitate eseniala|a Iiecarui organ de sim; natura proprie
esenial;propria (sva) Iorm ori conIiguraie (rupa);propria esen, adevrata noastr identitate (Centrul; Axul;Acas;Akasha-
"casa eterica"); adevratul sistem de reIerin al universului |centrul vid al roii este singurul imuabil]; sva (propriu, al sau;a sa;)
+ rpa (forma, figura, culoare); I.43 - II.23 - II.54 - III.3 - III.44 - III.47 - IV.34; svarpe (neutru, locativ, singular) I.3; E:its
own shape, own form, own nature (sva = own; rupe = form, nature); intrinsic natures;own essence; true identity;own(sva) shape
or form(rupa);the true face; F: substance propre; forme propre; S: MW1309.2 (neutro) identidad, esencia, forma propia,
condicin propia; sva (propio, si mismo) + rpa (forma, figura, color); I.43 - II.23 - II.54 - III.3 - III.44 - III.47 - IV.34; svarpe
(neutro, locativo, singular) I.3;
Q\D (shunya)(H4): : R: MW1085.2 (femenin, nominativ, singular) vid de;golit de;lipsit de;eliberat de; Ir; fara nimic;
deriva de \s, sv, svi (dilatare;umflare;crestere); 1) vid;gol;neocupat, absent, lipsa , nefiinta, non existenta a ceva 2) lipsit de
ceva, golit de; 3) absolutul, in afirmatii de genul ceva complet diferit de realitatea empirica; I.43; snyah (masculin,
nominativ, singular) I.9; snyam (neutru, nominativ, singular) III.3; snynm (masculin, genitiv, plural) IV.34; E: empty;
emptiness; void, devoid of ; without; unoccupied; S:MW1085.2 (femenino, nominativo, singular) vaco, sin nada; deriva de \s,
sv, svi (hincharse, crecer, aumentar); 1) vaco, no ocupado, ausente, no ser, no existencia de algo 2) privado de algo,
desprovisto; 3) lo absoluto, en el sentido de algo completamente diferente de la realidad emprica; I.43; snyah (masculino,
nominativo, singular) I.9; snyam (neutro, nominativo, singular) III.3; snynm (masculino, genitivo, plural) IV.34;
iva () : R: MW168.3 (indeclinabil) ; ca si ;de Iorma egala cu;la Iel ca;ca si cum; I.41 - I.43 - II.6 - II.54 - III.3; E: like, thus, as
it were;as if;as it were; so to speak; S: MW168.3 (indeclinable) de igual forma que, igual que, como; I.41 - I.43 - II.6 - II.54 -
III.3;
VDPGKLVDPDGKL (8R0) = R: MW1159.3 (masculin) absorbtie, concentrare, a pune unul in locul altuia(multiplicitatii),
uniune, unicitate, identitate, neschimbare; concordanta, comunitate, uniune; integrare, starea de trans mistic(samadhi) n care
martorul intr n starea de "veghe paradoxala"sau de absolut constien; trans mistic(samadhi) sau starea de enstaza(opusa
starii de"extaz"-transa centrifuga) este a patra(turya) stare de constiin (avasth) in care se maifesta identificarea subiect-
obiect (este initiat procesul de functionare holografica) iar omul devine casa "templul n care locuieste Absolutul"; starea n care
Constiinta Cosmica se trezeste devinind constienta de ea insasi; starea de "trezire"(boddhi)este aceea in care omul nu mai ramane
doar un terminal centripet(orice om reprezinta fara sa stie:"ochi si urechi ale Constiintei Cosmice "),ci si un terminal centrifug
(efector;"gura prin care vorbeste Dumnezeu");trezirea Constiintei Cosmice in om duce la starea de "sfintenie" -atunci omul este
puntea dintre Pamant si Cer fiind locuit si folosit de Absolut ca un flaut pentru a exprima "cntecul divin"; starea n care omul
devine Ilautul n care cnt Divinitatea sau cand omul poate aIirma identitatea Sinelui cu Brahman(Absolutul imuabil si
etern,Realitatea suprema nondualista din Vedanta);Iisus spunea:"Eu si Tatal meu una suntem";in lb.sanskrita:"Aham
Brahman Asmi"(lit.:"Eu sunt Brahman");starea n care observm realitatea din veritabilul centru("punct de asamblare"); odat
cu stingerea Iluctuaiilor care proiecteaz imaginile pe ecranul mental nceteaz orice posibilitate de identiIicare cu un nvelis
periIeric iar punctul de observare |de asamblare|se deplaseaz sau revine n Centru; n timpul starii de somn proIund deplasarea
sau revenirea n Centru a punctului de asamblare se petrece automat(dar nu suntem constienti de translatie);doar n starea a
patra(turiya)de constiin sau de"veghe paradoxal" este prezent vegherea,trezirea (doar atunci cand suntem constienti de
translatie,de deplasare sau de revenirea n Centru a punctului de asamblare are loc "reamintirea"adevaratei noastre identitati);
vedeti mai jos: Simbolul OM si strile de constiin] vedeti si : svarupa avasthanam; totalitate; sam (unit;complet) +
(prepozitie:la,catre;verb:a face;a crea;aici) + dhi, deriva de la \dh (a pune,a plasa ;a dispune;a executa;a aseza); 1) starea
unificata(yoga); 2) starea de interiorizare completa; 3) starea mentala in care se pot manifesta puterile extraordinare (siddhi); 4)
starea de interiorizare completa care se obtine deplin cu ajutorul devotiunii sau predarii catre fiinta suprema
(ishvarapranidhana); 5) starea de interiorizare completa, enstasis sau ennstaza ori meditatia profunda in care mintea se
videaza aparent de ganduri si in care straluceste doar obiectul concentrarii; I.20 - II.2 - II.45 - III.11 - IV.1; samdhih
(masculin, nominativ, singular) I.46 - I.51 - III.3 - IV.29; samdhayah (masculin, nominativ, plural) II.29; samdhau (femenin,
locativ, singular) III.37; (YS 1.20,46,51; YS 2.2,29,45; YS 3.3,11,38; YS 4.1,29); E: mystic trance, the mystic
trance;enstasis;the fusion or the identification between the subject and the object;the state of holographic functioning; trance;
deep absorption;deep concentration ;enstasis;oneness, integration , "the forth"(turya) state of counsciousness (avasth) or the
mystic trance state in which the witness enters into absolute counsciousness ;the state in which the Absolute dwells and uses the
man as a flute to sing the divine songs;);meditation in its higher state, deep absorption of meditation, the state of perfected
concentration samadhi (VPDH'VDPGKL); saim, nir samh, saimhe, samhach - quiet, calm, pleasant; ir sam,nir, samh - quiet, rest -
all from root meaning "same, equal,even" as is skt sama and english "same" and also skt.samadhi, meaning "equanimity of
consciousness"; see:samadhi in Dictionar Sanskrit-Roman-Englez/Sanskrit-Romanian-English Glossary si /and:svarpe
avasthnam (svarupe avasthanam) (YS 1.20,46,51; YS 2.2,29,45; YS 3.3,11,38; YS 4.1,29);
F: littr."fixer, attacher"; tat de conscience suprieur ceux de veille,de rve et de sommeil profond et que caractrise la
cessation de toute pense;il se produit une totale fusion du mditant(le sujet) avec l'objet de sa mditation; l'tat dans lequelle il
n'y a plus une dualit sujet /objet, mais une fusion et un fonctionnement holographique; l'tat de la transe mystique; l'absorption
concentrative, l'tat de l'unit ; l'union;l'unit; En accdant l'tat de samadhi, l'homme s'ouvre une conscience cosmique et fait
l'exprience de l'unit, de la lumire divine; Il existe quatre niveaux correspondants de samadhi dcrits dans les Y.S.: savitark
samadhi, nirvitark samadhi,savichra samadhi et nirvichra samadhi ;le plus eleve s'appelle nirvikalpa
samadhi(littr."samadhi immutable"- l'tat le plus lev marquant la fusion non dualiste avec Brahman).Il existe d'autres tats
de samadhi : yoga nidra et la relaxation -dans la relaxation il sagit au dbut dun samadhi mineur, puisque cette partie ne
traite que dune pratique lmentaire. Cette phase, qui conclut gnralement la sance, saccomplit en position assise ou
allonge(shavasana), et vise lclosion dun sentiment de paix. Elle saccompagne dune respiration lente et profonde, de
suggestions, ou de sons trs doux. La relaxation prpare la mditation. La mditation selon qu'elle est objective ou non, et/ou
volitive[terme utilis par Jean Klein pour rsumer l'intervention de la volont et en cela celle de l'go galement] ou non, accde
des niveaux diffrents de samadhi dcrits dans les Y.S.: savitark samadhi, nirvitark samadhi,savichra samadhi et
nirvichra samadhi ;Le yoga nidra signifie sommeil yogique. On peut le considrer comme une variante de ltat de transe des
chamans. Cette technique trs ancienne est dcrite dans les traits des Tantras et a t transmise par les Yogis depuis des temps
immmoriaux;Ce yoga est essentiellement bas sur la relaxation, travaillant proximit de la phase liminale du sommeil. Cette
technique utilise des reprsentations telles que pratiques dans la sophrologie. L'induction par l'enseignant, la douceur
relationnelle et l'attention au corps dans l'instant prsent s'apparentent l'hypnose Eriksonienne;
S: MW1159.3 (masculino) absorcin, concentracin, poner uno al lado del otro, unin, totalidad; el estado de trance;estado
anmico, trance mstico;la unin ensttica o transcendental de la conciencia individual del yogui con la conciencia universal;la
absorcin; la interiorizacin profunda;estado supraconciente;estado de enstasis; nstasis; samadhi Mircea Elade utiliz la
palabra enstasis para distinguirla del xtasis.la realizacin ltima o perfecta identidad con la Realidad
trascendental;nirvikalpasamadhi (nstasis sin forma), sinnimo de la liberacin o iluminacin espiritual;Desprendimiento de la
Conciencia de los niveles de la manifestacin reabsorbidos en ella. Nivel de Realizacin espiritual. Identificacin del sujeto y del
objeto, recogimiento perfecto, "enstasis". En el yoga clsico, es el resultado supremo de la ascesis. Pero cada escuela lo ha
definido a su manera distinguiendo en l diversos grados. La iluminacin. El estado de "enstasis". El ltimo grado de
conocimiento asimilado a lo Divino. Equivalente a satori en el mbito budista; sam (junto, completo) + (a, hacia, aqu) + dhi,
deriva de \dh (poner, colocar); 1) estado de yoga; 2) estado de interiorizacin completa; 3) estado mental en el que pueden
surgir poderes extraordinarios (siddhi); 4) estado de interiorizacin completa que se logra plenamente a travs de la devocin al
ser supremo (ishvarapranidhana); 5) estado de interiorizacin completa, nstasis o meditacin profunda en que la mente se
vaca aparentemente de su naturaleza como pensamiento y solo brilla el objeto de concentracin; I.20 - II.2 - II.45 - III.11 -
IV.1; samdhih (masculino, nominativo, singular) I.46 - I.51 - III.3 - IV.29; samdhayah (masculino, nominativo, plural) II.29;
samdhau (femenino, locativo, singular) III.37;
Comentarii/Commentary:
Nirvikalpa samadhi Absorcion no acompanada por la conciencia del yo, es decir, la fusion total en Brahman.
Estan totalmente interrumpidas las facultades mentales.
Samadhi = Desprendimiento de la Conciencia de los niveles de la manifestacion reabsorbidos en ella. Nivel maximo
de Realizacion espiritual. Identificacion del sujeto y del objeto, recogimiento perfecto, "enstasis" En el yoga clasico,
es el resultado supremo de la ascesis
Laya samadhi= El apaciguamiento temporal de la mente.
Mahasamadhi = El gran Samadhi - El Samadhi final.
Samadhibalam= El poder de concentracion.
Samadhista El que ya ha alcanzado el Samadhi.
Sahaja nirvikalpa samadhi Estado de un Gnani que ha eliminado su ego. El Gnani puede funcionar en el mundo
con naturalidad, porque este es un Samadhi continuo que no requiere de trance o extasis y que es compatible con el
pleno uso de las facultades mentales.
Samadhi Estado donde el individuo se reconoce como Brahman - Absorcion por el Atman - Posesion de si mismo.
Kashta nirvikalpa samadhi Estado similar al sueno, donde el cuerpo permanece inerte como un tronco.
Brava samadhi Estado superconsciente alcanzado mediante intensas emociones divinas.
Nirvichara Samadhi Estado superconsciente donde no hay inquisiciones intelectuales.
Kevala Nirvikalpa Samadhi Etapa previa a la Realizacion del Ser. El ego todavia perdura. No hay conciencia del
cuerpo. No se puede actuar cuando uno esta en este estado. Cuando aparece la conciencia del cuerpo, el ego vuelve a
funcionar. Hay conciencia temporal del Ser sin esfuerzo - Es igual a LAYA SAMADHI (apaciguamiento temporal de
la mente).
Savikalpa Samadhi La conciencia del Ser se mantiene con esfuerzo constante. La continuidad del Samadhi
depende totalmente del esfuerzo que se hace para mantenerse en el - El estado mental toma la forma de Brahman y
descansa en el, pero sin que desaparezca la distincion entre conocedor, conocimiento y lo conocido - Absorcion
acompanada por la conciencia del yo.
Lokananda Samadhi Sukham La Felicidad Suprema del mundo es la Felicidad del Samadhi.
Mahasamadhi La partida de un santo auto-realizado de su espiral mortal
Asampragnata Samadhi Nirvikalpa Samadhi.
Sampragnata Samadhi Savikalpa Samadhi.
Hatha Pradipika (HP) expone la tcnica del samdhi que vence a la muerte, conduce a la felicidad (eterna) y a la
gloriosa disolucin en Brahman.Samdhi: as como un grano de sal se disuelve en el agua y se convierte en uno con
ella, durante el estado de samdhi se produce una unin similar entre mente y tman. Cuando no hay movimiento de
prna (guante kumbhaka) y la mente se disuelve en el si mismo, tal estado de armona se denomina samdhi.El
estado de equilibrio -unin de jivtman y paramatman- que se produce cuando cesan todos los procesos mentales, es
samdhi.
El yogui que ha despertado a shakti y se ha liberado de todo karma, alcanzar de forma natural el autntico estado de
su ser (samdhi).
Las dos causas de actividad mental son prna y vsan; la inactividad de una de ellas provoca la inactividad de la
otra. Cuando la mente est absorta, prna se detiene; cuando prna est suspendido, la mente permanece quieta.
Mente y prna estn relacionados entre s.
Cuando la mente queda quieta, prna se detiene y en consecuencia, bindu permanece inmvil; cuando bindu
permanece estable, el cuerpo adquiere fuerza y estabilidad a la vez. La mente domina los indriya (sentidos) y
depende de prna; laya -el estado de olvido de los objetos de los sentidos debido a que los samskra dejan de
actualizarse- produce prna y a su vez, depende de nada (sonido).Cuando mente y prna se disuelven, sobreviene una
indefinible alegra. La disolucin tiene lugar en brahmarandhra.
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En varias tradiciones religiosas y msticas del Lejano Oriente, se denomina samdhi a un estado de conciencia de
meditacin, contemplacin o recogimiento en la que el meditante siente que trasciende las limitaciones
fenomnicas y alcanza la unidad con el cosmos y con lo divino. El objetivo ltimo de la prctica meditativa del yoga,
en su octavo grado, es el logro del samdhi. El samdhi es un objetivo buscado tanto dentro del hinduismo como en
el budismo. El trmino proviene del snscrito sam o samyak: completo` y dhi: absorcion`.
De acuerdo al grado y manera en que el que medita experimenta la superacin de las barreras materiales, las fuentes
suelen distinguir tres grados de samdhi:
janija, en el que la fijacin es pasajera y limitada;
upachara, en el que la totalidad de los sentidos se absorben transitoriamente en el objeto; y
appana, en la que la distincin entre sujeto y objeto se elimina por completo. El resultado de esta ltima es el
samaptti, la percepcion de lo absoluto a traves del control completo de la conciencia.
DiIerentes tradiciones religiosas conciben el samdhi de manera diIerente:
Para el budismo se trata de la iluminacin de la condicin de Buda.
Tambin est estrechamente relacionado con la experiencia que en el budismo zen se denomina satori.
Para el hinduismo, la unidad con Brahman en un trance mstico.
Para el jainismo, la realizacin individual del espritu.
Al igual que otras prcticas de la tradicin religiosa oriental, el samdhi ha atrado la atencin de los estudiosos
occidentales desde al menos el siglo XIX. Estudios cientficos sugieren que el efecto de unidad csmica producido en
el samdhi es un resultado de un tipo de hipnosis generada por la tecnica de meditacion.
Again, the best place to start is with H's explanation. He says, "Sam!hi. . . is the highest stage of meditation. It is the
best form of calmness of the mind. When meditation is full of the object meditated on, i.e. when meditation
becomes so intense that nothing but the object meditated on is present therein, it is called sam!hi or concentration.
In plain language, when in the process of meditating, consciousness of self seems to disappear and only the object
meditated upon appears to exist, when the self is forgotten and the difference between the self and the object is
effaced, such concentration of the mind on the object is called sam!hi."
D says much the same: "When we reach this state all that is evident is the object itself. We are not even aware that we
are distinct beings separate from the object. Our mental activities are integrated with the object and nothing else."
S's comments are very useful. He says, "You put all your effort in !hran. It becomes effortless in !hyna; and you are
just there, knowing that you are in meditation. But in sam!hi, you don't even know that. You are not there to know it
because you are that. You think first with a lot of interruptions; that is !hyna. Then when you become what you think,
that is sam!hi. In meditation you have three things: meditator, the meditation and the object meditated upon. In
sam!hi there is neither the object or the meditator. There is no feeling of 'I am meditating on that.'"
S also writes about the different stages of sam!hi (which P had described in YS 1, 40-51): the lower stages - savitarka,
savichara, snan!a, ssmita - categorised as sabija (with seed) sam!hi; and the stage beyond that known as nirbija
sam!hi or nirvikalpa sam!hi.
Sam!hi is a difficult concept to grasp, and as T says the student has to study its various aspects several times before
it's possible to grasp its essential nature. Both S and T say that the real value of sam!hi is that when a person who has
achieved true sam!hi returns from that state, he/she brings "the transcendent knowledge, wisdom, peace and strength
of the inner life." This is something well worth aiming for!
Note:
Vysa y Vchaspati Mishra interpretan este aforismo sumamente tcnico de forma distinta. Su lectura es la
siguiente: cuando la meditacin se muestra solo en la forma del objeto proyectado, en otras palabras, cuando se
funde con l, pierde de alguna manera su propio modo de funcionamiento que consiste en la separacin entre sujeto
y objeto. Sin embargo, dado que estrictamente hablando la meditacin es una tcnica y no un tipo especial de
conciencia inducida por ella, la palabra inicial tad tiene que referirse al flujo unidireccional de ideas mencionado en
lll.2, es decir, a la conciencia completamente absorta (Feuerstein, Georg "The Yoga-Stra of Patajali).
Entendemos shnyata (vaciedad) como "aquello que no es algo ni tampoco nada y que "permanece como un
"residuo despus de que todas las categoras, elementos, manifestaciones, etc. de la realidad emprica han sido
eliminados por el proceso analtico abolitivo. "Aquello es la verdadera naturaleza de la realidad emprica y tambin
la verdadera realidad. Shnyata puede ser designado con el nombre de "absoluto solamente si tomamos a este
trmino en el sentido de "algo completamente diferente de nuestra realidad emprica (F. Tola y C. Dragonetti
"Nihilismo budista, pag. 58).
Vysa Yoga-Bhshya (s. V.)
(Bhasya) dhynam eva dhyeykrnirbhsam pratyaytmaka3 svarpa3 shnyam iva yad bhavati
dhyeyasvabhvvesht tad samdhir ity ucyate.
Se dice que cuando en la meditacin brilla nicamente la forma del objeto, desprovista aparentemente de su
naturaleza como pensamiento, entonces, penetrando la esencia de tal objeto, (esa meditacin deviene en lo que se
denomina) interiorizacin completa (samdhi).
Aunque es posible una definicin formal de samdhi, ninguna descripcin puede cubrir por completo la naturaleza
de esta condicin, la cual trasciende la experiencia diaria. Su componente mas fundamental es sin duda la
experiencia de completa fusin de sujeto y objeto; la conciencia del yogui asume la naturaleza del objeto
contemplado, y lo comprende desde dentro; esta identificacin se acompaa de un sentimiento de
maravillosa paz y aguda vigilancia en una condicin en la cual el continuum espacio-tiempo ordinario es
temporalmente abolido (Feuerstein, George Textbook of Yoga).
El samdhi es todo lo contrario de un xtasis, ya que no es "salida del ser, enajenacin, sino "regreso al ser,
interiorizacin, lo mismo que el Yoga no es una mstica, sino un mtodo psicosomtico ordenado a un retorno sobre
s mismo (Varenne, Jean "El Yoga y la Tradicin hind).En samdhi desaparece la forma (svarpa) de la naturaleza
subjetiva de la mente, la conciencia que uno tiene de s mismo. La conciencia no muere ya que vuelve a retomar su
forma despus del samdhi (como si desapareciera). En este aparente vaco penetra ahora el objeto contemplado
y all permanece absorbiendo totalmente la atencin. Hay una total unificacin y compenetracin. La conciencia
perceptiva, liberada de cualquier sentimiento de separatividad, se aleja de las limitaciones personales, asume la
naturaleza del objeto contemplado y lo entiende desde adentro (Gardini, Walter Yoga clsico).
Samdhi es ese estado contemplativo en el que el pensamiento se interioriza inmediatamente de la forma del objeto,
sin la ayuda de la imaginacin (svarpa), en su aspecto esencial y como si estuviera vaco de s mismo. Segn
Vchaspati Mishra, el yogui que dej de usar la imaginacin, ya no considera el acto y el objeto de la meditacin
como distintos uno del otro. Hay una coincidencia real entre el conocimiento del objeto y el objeto del conocimiento:
este objeto no se presenta ya a la conciencia en las formas que lo delimitan y lo definen en calidad de fenmenos,
sino como si estuviera vaco de s mismo. Segn Vijnabhikshu, se llega al samdhi cuando el dhyna se libera
de las nociones separadas de meditacin, objeto de meditacin y sujeto meditante, y se mantiene solamente en la
forma de objeto meditado, es decir cuando ya no existe nada mas fuera de esta nueva dimensin ontolgica
representada por la transformacin del objeto en conocimiento-posesin. Adems, de acuerdo a Vijnabhikshu,
hay una clara diferencia entre el dhyna y el samdhi: la meditacin puede ser interrumpida si los sentidos entran
en contacto con objetos atrayentes, mientras el samdhi es un estado invulnerable, completamente cerrado a
los stmuli (Eliade, Mircea Yoga, inmortalidad y libertad).
Cuando se esta tan absorto por un objeto, que la mente se fusiona completamente en l, se llama samdhi. En
samdhi estamos casi ausentes, somos uno con el objeto. Perdemos la identidad personal en el sentido del nombre,
trabajo, familia, cuenta del banco, etc. En este momento todo esto ha desaparecido. No hay espacio mental entre
nosotros y el objeto. En dhyna hay reflexin. En samdhi la mente no debe pensar ya que esta clara, ha
comprendido tal como es (Desikachar, TKV Yoga).
El samdhi, en sus variantes (denominadas inferiores), ofrece estrecho parecido con los xtasis de los occidentales.
El individuo en samdhi esta sumido en un estado de trance catalptico. Interiormente se atrinchera en un gozo
espiritual que se parece mucho a una narcosis profunda; se complace en ella y busca ardientemente experiencias
semejantes. De este modo el proceso de disolucin de su yo sensible puede retardarse (Godel, Roger Ensayos
sobre la experiencia liberadora).
Shankara Bhagavatpda Yoga-Bhshya-Vivarana (s. XIV)
(Vivarana) Objecin: anteriormente se estableci (YB. I.1): yoga es samdhi, por lo que el samdhi debe incluir
todos los miembros. Ahora, sin embargo, se ensea que el samdhi no es nada ms que uno de los miembros del
yoga. Qu ha sucedido con la distincin entre un miembro y la totalidad de los miembros?
Respuesta: cuando se afirm: yoga es samdhi, se hizo en referencia al aspecto concreto de fijacin mental. Pero
aqu el punto a considerar es el mtodo por medio del cual lo que era un flujo de ideas, contemplado como objeto de
meditacin, deviene en la autntica forma del objeto.
[RO] Trebuie remarcat c dharana (concentrarea) se transform n dhyana (medita|ie) si dhyana (medita|ia)
se transform n samadhi (absorbtie concentrativa; transa). ln dharana (concentrare) atentia constienta este
intermitent, n dhyana (medita|ie) ea este nentrerupt, n timp ce n samadhi ea devine una cu obiectul
concentrrii (artha).
Acest obiect poate fi subtil sau grosier. ln samadhi fiin|a nu este constient c practic concentrarea.
Uneori se spune c n starea de concentrare profund obiectul dispare, dar aceast sutra ne spune c
obiectul nu dispare; din contr, numai el rmne. Astfel, dac v concentra|i asupra lui AUM, simbolul lui
AUM (numit artha) va fi prezent n samadhi. El nu va dispare, ci va strluci singur n cmpul constiin|ei.
Obiectul medita|iei devine din ce n ce mai clar, imaginea sa devine din ce n ce mai vie pe msur ce
ptrunde|i mai profund n stadiile lui samadhi. Apoi, mai este un punct important; nu rmne|i constient de
propria existen|, nu mai exist nici mcar constiin|a c practica|i concentrare. Deci, samadhi are dou
caracteristici: unu, tot ceea ce rmne este obiectul si doi, nu exist constiin|a acestui proces sau al sinelui.
Deoarece nu exist dect constiin|a obiectului, mintea pare c nu mai func|ioneaz, dar ea nu este goal;
pentru a sublinia acest lucru s-a folosit cuvntul "iva".
Pe msur ce studentul progreseaz pe calea concentrrii, la nceput aceasta este ntrerupt din cnd n
cnd. Astfel, concentrarea merge bine un timp, si apoi intervine o cdere. Acesta este primul stadiu. n al
doilea stadiu exist mai mult dhyana si din ce n ce mai pu|ine "cderi". n al treilea stadiu, ncepe|i cu
dharana si imediat intra|i n dhyana; apoi deodat totul devine vid. Acesta este primul stadiu al lui samadhi ;
v aminti|i obiectul, dar nimic altceva. De fapt, mintea sau constiin|a nu este anihilat, ea pare numai
temporar a fi non-existen|, deoarece nu sunte|i consien|i de voi nsiv n tot acest proces de concentrare.
El samdhi en la religin
Para el hinduismo, el samdhi es una iluminacion en la que el meditante trasciende la apariencia Ienomenica y
se libera as del samsara, con el ciclo aparejado de nacimiento, muerte y reencarnacin. Se lo considera as,
junto con el supremo conocimiento o gana, el momento del moksha o liberacin.
Las prcticas devocionales (bhakti) hindes ms frecuentes para llegar al samdhi suelen ser la reiteracion de
mantras, yantras o la fijacin de la atencin en diagramas generalmente circulares (mndalas). As, en diversas
prcticas de origen hind se tiende a realizar la transcendencia de lo fenomnico mediante ritos y,
especialmente, a travs de la dhyana (meditacin asctica).
En la prctica religiosa del yoga, el samdhi es el objetivo del ctuple Sendero, as como de la liberacin
producida por el tantra.
Mircea Eliade, en su estudio de las religiones orientales, ha evitado traducir la palabra samdhi como extasis,
ya que aIirma que el concepto del samdhi implica un ensimismamiento por el cual el sujeto se identifica
con lo real absoluto; por ello ha elaborado para vertirla el neologismo nstasis.[sin referencias] De modo
semejante, otro estudioso occidental del yoga, Mason Oursel, ha traducido la palabra samdhi con el
neologismo isolacin ya que segn su opinin el samdhi se logra a partir de un aislamiento (tanto
aislamiento como el neologismo isolacin tienen como origen la palabra italiana sola: isla) del sujeto,
aislamiento que le dejara slo con lo real absoluto.
Samdhi y misticismo

La regla de la meditacin aprendida y practicada con la gua de un gur como nico camino al samdhi, como
toda regla, puede tener excepciones, como el misticismo y el vedanta. Es posible que en casos excepcionales,
sin practicar meditacin clsica de yoga, los msticos de diversas religiones, mediante la superconcentracin
del devoto en el objeto de devocin (como puede ser Teresa de vila superconcentrada en una imagen de
Jesucristo), puedan haber desencadenado el samdhi, pero sera el mismo mecanismo de la
superconcentracin, solo que en el caso mstico sera la superatraccin que siente el devoto por el objeto de la
devocin (objeto diferente segn su religin), lo que generara la superconcentracin que dispara el mecanismo
de samdhi. La superconciencia se conseguira as de manera diferente pero con algo en comn. Es adems
posible y quiz probable que lo que la vida monstica cristiana llamaba contemplacin tenga puntos en comn
con lo que lo que en oriente llaman meditacin, al menos la concentracin en lo divino, entendido de una
forma u otra.
Pocos seres humanos son capaces de tal devocin excepcional, y Yogananda afirma que los msticos habran
practicado meditacin en vidas previas y naceran con esta capacidad innata. Aunque Teresa de vila use
diferentes palabras (las que usaba una espaola de su poca), por encima de diferencias semnticas se ve un
paralelo claro entre sus descripciones de sus trances msticos, las de otros msticos cristianos y no cristianos y
las descipciones del yoga.
Los msticos (los experimentadores) coinciden entre s, aun siendo de diferentes culturas religiosas, mucho ms
que los telogos (los tericos), a veces incluso de la misma corriente religiosa, pues stos solamente podan
especular sobre frases misteriosas de las escrituras, y lgicamente con los escasos conocimientos cientficos
que solan tener.
Teresa de vila no aprendi yoga ni estuvo en la India, pero una de las divisiones o caminos del yoga es el de
la unin por devocin, bhakti yoga. Es un camino excepcional para un amor excepcional que pocos podemos
sentir, pues ha habido muy pocos msticos en porcentaje de la poblacin, aunque hayan sido numerosos en
cifras absolutas a lo largo de la historia.
La otra excepcin, los vedantistas, tambin habran meditado antes en otras vidas. Parece pues que ni el
misticismo ni el vedanta son algo para todos.
El samdhi y la ciencia
Si bien la explicacion religiosa del samdhi es siempre preternatural sosteniendo que durante el mismo el yo
se rene con la deidad, y se identifica totalmente con ella, ha habido intentos de proporcionar una
explicacin en trminos cientficos de la misma.
Se ha afirmado que las prcticas empleadas para alcanzar el samdhi como la concentracin en un mndala,
o la iteracin de un mantra provocan efectos hipnticos.
Del mismo modo, se ha visto en las prcticas erticas del tantra una estrecha similitud entre la fisiologa del
samdhi y la del orgasmo, presentndose en ambos casos la sntesis endocrina de importantes cantidades de
psicotrpicos y neurotransmisores endocannabinoides; endorfinas; dopamina y serotonina. El efecto de sta
sera una sensacin de placer, plenitud y falta de lmites espacio-temporales, que explicara a su vez la
percepcin del sujeto de hallarse liberado de toda realidad fenomnica; se han visto tambin paralelos con la
sensacin de vivencia inefable producida por la estimulacin de las reas prefrontales del cerebro.
Entre los muchos estudios cientficos que avalan estas opiniones se puede citar al publicado por Roland
Fischer en la revista Science (1971), los del mdico francs Bernard Auriol
http://auriol.free.fr/yogathera/prolegomenes/prolego_pars1.htm#samadhi
, o los del neuropsiquiatra Marco Margnelli en el Centro Studi e Richerche sulla Psicofisiologia degli Stati di
Coscienza, en Miln (Italia), etc.
Si la opinin cientfica es la correcta, entonces , aunque la conceptualizacin primaria (la mstica) supone al
samdhi como un estado de hiperconciencia o en todo caso un estado de consciencia iluminada,
Iisiologicamente el samdhi parecera estar bastante alejado de la actividad consciente.
Dos clases de samdhi
Existen dos clases de samdhi. El primero, sa-vikalpa samdhi (trance con variedades), es un trance o visin
o experiencia an involuntaria, que viene inesperadamente y se va tambin inesperadamente, pues no se tiene
todava el control, como le pasaba a Teresa de vila con sus trances, que venan y se iban independientemente
de su voluntad, y aunque naturalmente ella querra tener el control, no saba cmo hacerlo, la experiencia
pareca tener voluntad propia. Esto es lo que les sucede tambin a los yoguis durante la primera etapa de
savikalpa samdhi. Tras muchos aos ms o algunas vidas ms de prctica de meditacin, segn el nivel del
yogui, se alcanzara el superior y definitivo nirvikalpa samdhi.
En el nir-vikalpa samdhi (trance sin variedades), los yoguis muy avanzados adquiriran el control
voluntario del estado de superconciencia, pudiendo entrar y salir del mismo a voluntad.
YS 3.4. 3.4. 7 :.
4PTB4P-+v+
trayam ekatra samyamah
trayam ekatra samyamah // (4.1)
traya ekatra samyama
trayam ekatra samyamah
Traducerea convergenta/ConvergentTranslation:
R: Cele trei (trayam) [ concentrarea (dharana), meditatia (dhyana) si absorptia meditativa sau
transa mistica ( samadhi )] realizate mpreun (ekatra) [ntr-un proces unic ("dintr-o bucata") si
aplicate aceluiasi obiect] (reprezinta un proces numit) samyama (autocontrolul;stapanirea de
sine;autodisciplina)
E:These three (trayam)[ concentration (dharana), meditation (dhyana), and meditative absorption
or mystic trance (samadhi)] [practiced] together (ekatra) [ in a single process ("in one piece") in
relation to the same object] (constitute a process called) Samyama (selfcontrol;selfdiscipline;
constraint).
F: Ces trois(trayam)[ la concentration (dharana), mditation ou contemplation (dhyana) et
l'absorption concentrative ou l'tat de la transe mystique (samadhi)] appliqus ensemble
(ekatra) [dans un processus unique ("d'une seule pice") sur le mme objet] est appel samyama
(maitrise de soi-mme; contrainte).
S:Las tres(trayam) [concentracin(dharana), meditacin (dhyana) y interiorizacin profunda
(samadhi)] aplicados juntas (ekatra) [en un proceso nico("de una pieza ") sobre un mismo
objeto] constituyen samyama (el control de s mismo; la autodisciplina);
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
traya(4) = R: MW457.2 (masculino) trei; triplu, cele trei; triada(dharana,dhyana,samadhi); trei cai, trei pasi; deriva de la tri
(trei) + ya, deriva de \i (a merge, a curge, a circula); YS 3.16; trayam (neutru, nominativ, singular) YS 3.4 - YS 3.7; E: these
three ;triad, being three; threefold; group of three; these three (dharana,dhyana,samadhi); F: trinit; S: MW457.2 (masculino)
triple, los tres, tres veces, tres caminos, tres pasos; deriva de tri (tres) + ya, deriva de \i (ir, Iluir, circular); III.16; trayam (neutro,
nominativo, singular) III.4 - III.7;
ekatra(V4) = R: MW231.1 (adverb) in unu;in acelasi loc;mpreun;unificat;"dintr-o bucata"; deriva de la eka (unu);YS 3.4;
E: in one, as one;on one point, upon one object; S: MW231.1 (adverbio) en uno, en el mismo lugar, juntos; deriva de eka (uno);
YS 3.4;
sa\DPDVDP\DPD (84R ) = R: MW1112.1 (masculin) control, a mentine unit, autocontrol; egalitatea;echilibrul;
perfecta stapanire; a mentine unit; samyama-termen tehnic care desemneaza practica concentrarii(dharana), meditatiei
(dhyana) si a samadhi (identificarii complete;transa mistica )!supr! !celui!si obiect ;procesul in trei faze care conduce la
identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta cu Constiinta Cosmica;
autocontrolul; egalitatea;echilibrul; perfecta stapanire; sam (impreuna, unit; complet;intreg) + yama, deriva de la \yam (a se
abtine, a se restringe); 1) control mental, concentrare perfecta, completa infranare,subjugare, autocontrol total; 2) practica
continua,unificata (legat) intr-un proces unic a a concentrarii (dhrana), meditatiei (dhyna) si a transei mistice sau a
identificarii(samadhi) asupra aceluiasi obiect; procesul in trei faze care conduce la identificarea subiect-obiect si la functionarea
holografica,coerenta; procesul de acordarea rezonant cu Constiinta Cosmica; samyamah (masculin, nominativ, singular) YS
3.4; samyamt (masculin, ablativ, singular) prin samyama; YS 3.16 - YS 3.17 - YS 3.21 - YS 3.22 - YS 3.26 - YS 3.35 - YS
3.41 - YS 3.42 - YS 3.44 - YS 3.52; E: MW1112.1 (masculine); perfect mastery,constraint, perfect discipline; a technical term
meaning the practice of dharana (concentration), dhyana (meditation), and samadhi (mystic trance) in ! single process;the three
phases of identification between subject and object for entering the holographic functioning of mind; perfect mastery,constraint,
perfect discipline; perfectly concentrated meditation; annihilation(SB 4.11.16) ; regulation(SB 11.17.34-35);complete control
(SB 11.18.22) ; holding together, restraint,abstinence;self-restraint control, (esp.) control of the senses, self-control Mn. MBh.
&c;concentration oI mind |comprising the perIormance oI Dhran, Dhyna, and Samdhi, or the last three limbs(anga)stages in
Yoga] Yogas. Sarvad; effort, exertion , (with great difficulty') MBh suppression, i.e. destruction (of the world) Pur;dharana
(concentration), dhyana (meditation), and samadhi (mystic trance) taken together (YS 3.4);perfectly concentrated meditation;
annihilation(SB 4.11.16) ; regulation (SB 11.17.34-35);complete control (SB 11.18.22) ; samyamah (masculine, nominative,
singular) III.4; samyamt (masculine, ablative, singular); by samyama; III.16 - III.17 - III.21 - III.22 - III.26 - III.35 - III.41 -
III.42 - III.44 - III.52; F: controle;maitrise de soi- mme;maitrise parfaite;conscience totale; S: MW1112.1 (masculino) control,
mantener unido, autocontrol; sam (junto, completo) + yama, deriva de \yam (abstener, restringir); 1) control mental,
concentracin perfecta, completo sometimiento, autocontrol total; 2) prctica continuada de concentracin (dhrana), meditacion
(dhyna) e identiIicacion completa (samdhi) sobre un mismo objeto; samyamah (masculino, nominativo, singular) III.4;
samyamt (masculino, ablativo, singular) III.16 - III.17 - III.21 - III.22 - III.26 - III.35 - III.41 - III.42 - III.44 - III.52;
Comentarii/Commentary:
Nota: Cele trei procese (dharana,dhyana,samadhi) aplicate continu si exclusiv asupra aceluiasi obiect si
realizate mpreun intr-un proces unic ("dintr-o bucata") reprezinta samyama(procesul in trei faze care
conduce la identificarea subiect-obiect si la functionarea holografica,coerenta;procesul de acordarea
rezonanta cu Constiinta Cosmica autocontrolul;egalitatea; echilibrul);vedeti si termenul taoist Pu(lemn
brut,netaiat); F: voir aussi le terme taoiste "Pu"("bois brut;bille de bois non taillee");
E:These three processes (dharana,dhyana,samadhi) [which are continuously and exclusively applied to the
same object] operating together in a single process( "in one piece") is called Samyama.
S: Samyama (fuerza, encierro, reserva) es la prctica mantenida de dhran, dhyna, y samdhi sobre un mismo
objeto. Esta tcnica es la forma yguica de hacer investigacin pues produce toda clase de conocimiento
suprasensorio (praj). Tambin se usa a veces en el sentido de "control, especialmente en conexin con el
dominio de los sentidos (Feuerstein, George "Encyclopedic Dictionary of Yoga).
-El siginificado de la palabra snscrita samyama perfecto dominio o control es distinto del significado asignado
en otros textos, en los que se encuentra mas prximo a renunciacin, voto religioso o control de los sentidos
(Bhagavad Gt ll.61; lV.26 y lV.27). Estas distintas interpretaciones no son contradictorias. Mantener la mente
concentrada largo tiempo en un nico objeto exige involucracin total e inhibicin de incursiones en otros campos.
Sin embargo, este compromiso debe hallarse libre de deseo o se volver ciego y sectario. El dominio perfecto, por
tanto, implica discernimiento, es decir, desapego ante las capacidades adquiridas (Bouanchaud, Bernard "The
Essence of Yoga).
As D says, "The three processes described in sutras 3.1, 3.2 and 3.3 can be employed with different objects at
different times or they can all be directed for an indefinite period of time on the same object." It is the second of these
techniques that is called samyama.
B makes an important point: "To keep the mind focused on one and the same object over time demands total
investment of the being and restriction of incursions into other fields. However, this engagement must be free from
passion or it becomes blind and sectarian. Perfect mastery, therefore, implies discernment, that is, non-attachment to
the faculties acquired."
[RO] Samyama este totalitatea celor trei procese descrise mai sus. Ea conine dou pri; sam nseamn perIect sau
complet, yama nseamn control. Deci, samyama nseamn stpnire complet a procesului psihic sau control
complet al concentrrii mentale. Acesta este un subiect Ioarte important din yoga. El ne reveleaz secretul puterilor
yoghine. Aplicarea lui samyama asupra diferitelor obiecte sau gnduri va da nastere la puterile psihice numite
vibhutis.Samyama nu poate Ii complet pn ce nu exist Iuziune a celor trei procese de concentrare. Obiectul
meditaiei trebuie s devin Ioarte clar si nu trebuie s existe constiin personal. Obiectul poate aparine corpului,
minii, societii sau bunurilor personale, dar indiIerent de acestea, trebuie s existe acesti doi Iactori. Samyama
ncepe cu constiina subiectiv si obiectiv; aceasta este o constiin dual. Esti constient de obiectul meditaiei att n
lumea interioar ct si n lumea exterioar, dar porile lumii exterioare se nchid treptat, astIel nct vezi numai lucrul
care este n interior. Aceasta este dhyana (meditaie). Apoi, lucrul vzut n interior devine din ce n ce mai clar si n
acelasi timp constiina personal se pierde. Aceasta este numit samadhi. Cele trei mpreun se numesc samyama.
YS 3.5. 77|7 }|~|7:
6!4lt9llT-+-+
taj-jayt prajlokah
tajjayt prajlokah // (5.1)
taj-jayt praj-loka
taj jayat prajna lokah
Traducerea convergenta/ConvergentTranslation:
R: Prin stapanirea (jayat) aceleia (taj) [samyama], [apare] lumina (alokah) cunoasterii nemijlocite
(prajna); E: From the mastery(jayat) of that (taj) [samyama], [comes] the light (alokah) of direct
knowledge (prajna); F: Par la maitrise(jayat) du cela(taj) [samyama], [merge] la lumire (alokah)
de la connaissance directe (prajna);
S: Dominando (jayt) de sta (taj) [del control mental (samyama)], [amanece] la luz (lokah) del
praj (conocimiento direto; del conocimiento trascendental).
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
tad() = R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; atunci; 2) (demostrativ) acesta, aceasta acesteia; acestuia;
acela, acea; aceluia;acelora; 3) (posesiv) al lui;al lor, al sau; ale sale I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 -
III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat-
I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; these;then; its
[components]; S: MW434.1 (indeclinable) 1) (relativo) que, cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de l, de
ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 -
IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 -
IV.19; tah (femenino, nominativo, plural) I.46;
jaya (H4) = R: MW412.3 (masculin) stapanire;cucerire;victorie dominare, suprematie, maestrie; deriva de la \ji ( a cuceri, a
invinge); II.41; jayt (masculin, ablativ, singular) III.5 - III.39 - III.40; jayah (masculin, nominativ, singular) III.44 - III.47 -
III.48; E: mastery ; conquest; victory;through victory, from mastery; ; F: matrise; victoire; S: MW412.3 (masculino) conquista,
victoria, dominio, supremaca, maestra; deriva de \ji (conquistar, vencer); II.41; jayt (masculino, ablativo, singular) III.5 -
III.39 - III.40; jayah (masculino, nominativo, singular) III.44 - III.47 - III.48;
praj (prajna)(7) = R: MW659.2 (femenin, nominativ, singular) cunoasterea directa; cunoasterea nemijlocita;
neconditionata;constiinta cognitiva superioara; intelepciune,intelegere;termen alcatuit din: pra (pre; inainte de ceva,anterior) +
\jna (a sti, a cunoaste;ca in jnana); 1) cunoastere intuitiva ori trascendenta; 2) viziune imediata a realitatii sub toate aspectele
sale, simultan (contact cu realitatea sincronica), care precede interiorizarea completa care trece dincolo de transa cognitiva in
care se realizeaza cunoasterea directa a obiectului (asamprajnatasamadhi) si care la randul sau este precedata de credinta
(shraddha), energie (virya),si atentie (smriti) si de interiorizarea completa insotita de cunoastere (samprajnatasamadhi) I.20 -
I.48 - II.27 - III.5; prajnbhym (femenin, ablativ, dual) I.49; E: direct knowledge; cognitive insight; higher knowledge, higher
consciousness; wisdom; S: MW659.2 (femenino, nominativo, singular) sabidura, conocimiento, entendimiento; pra (antes de
algo, delante) + \jn (saber, conocer); 1) conocimiento intuitivo o trascendente; 2) visin inmediata de la verdad en todos sus
aspectos, simultneamente, la cual precede a la la interiorizacin completa que trasciende el conocimiento del objeto
(asamprajnatasamdhi) y, a su vez, esta precedida por fe (shraddha), energa (virya), atencin (smriti) e interiorizacin completa
con conocimiento (samprajnatasamadhi) I.20 - I.48 - II.27 - III.5; prajnabhyam (femenino, ablativo, dual) I.49;
loka(aloka)(WH4) = R: MW154.2 (masculin) lumin; stralucire, radianta; iluminare; fulger, flacara; cununa luminoasa;aura
sfinteniei;vedere;aspect;stralucire;aparenta; (a, catre, aici) + loka (lume;univers), deriva de \lok (a vedea,a percepe); III.25;
lokah (masculin, nominativ, singular) III.5; E: light; illumination, flashes of brilliance; flashes of brilliance; S: MW154.2
(masculino) luz, brillo, Iulgor, resplandor; (a, hacia, aqu) + loka (mundo), deriva de \lok (ver, percibir); III.25; lokah
(masculino, nominativo, singular) III.5;
prajaloka (prajna alokah): R: (trezirea) luminii cunoasterii superioare[ in care obiectul meditatiei straluceste asa cum
este el(cunoastere nemijlocita,directa)]; E(the awakening of) the light of direct knowledge;
Comentarii/Commentary:
V says, "As samyama gets firmly established, so does the knowledge attained in sam!hi get purer and purer."
H's explanation of V is that "as samyama is practised in respect of more and more subtle objects, the knowledge gets
more and more clear."
[RO] Atunci cnd contemplarea este continuat asupra unui obiect, si cnd obiectul devine Ioarte clar, nemaiexistnd
constiina personal pentru moment, se realizeaz starea de samyama (identiIicare). Ea d nstere constiinei cognitive
superioare a obiectului concentrrii. Dac se mediteaz asupra lui AUM , acesta se maniIest cel n stadiul de constiin
superioar.
Atunci cnd vd un lucru cu ajutorul ochilor, aceasta este constiina senzorial. Atunci cnd nchid ochii si ncerc s
vd acel obiect prin vizualizare, aceasta este constiina mental. Cnd acel obiect - de exemplu AUM - apare sub
Iorma unei umbre, este constiina proIund. Atunci cnd el strluceste deodat nuntru n toat splendoarea sa, este
constiina cognitiv superioar.
Aspirantul poate fi constient de corpul su, de existena sa, de constiina sa si de lucrurile lumii exterioare, dar din nou el
clipeste. Simbolul sau obiectul strluceste clar, apoi din nou constiina revine. Dup aceasta, constiina percepe din nou
strlucirea obiectului n chidakasha (domeniul Constiinei Absolute si Omniprezente (CHIT)), dar de data aceasta
constiina sinelui este pierdut. n aceast stare apare maniIestarea lui prajna (constiina cognitiv superioar). Acest
lucru este numit prajnaloka, ceea ce nseamn rsritul luminii constiinei cognitive superioare, n care obiectul
meditaiei strluceste n Iorma sa cea mai pur.
YS 3.6. 3.6. -| |||:.
6F4|P9|4|+4l-+\+
tasya bhmisu viniyogah.
tasya bhmisu viniyogah // (6.1)
tad bhmi viniyoga
tasya bhumisu viniyogah
Traducerea convergenta/ConvergentTranslation:
R: Punerea in aplicare (viniyoga) a acesteia (tasya) [ samyama care este izvorul luminii
cunoasterii nemijlocite- prajna aloka ] se realizeaza gradat prin implantare progresiva (bhumi)
[ prin implantare progresiva este indusa o transformare inradacinata de la nivel grosier catre
niveluri tot mai subtile]; E:The application (viniyoga) of that (tasya) [samyamawhich is the
source of the light of direct knowledge- prajna aloka] must be developed gradually by
progressive implantation (bhumi) [ by progressive implantation is induced an embedded
transformation from one gross level to subtler one]; F: L'application pratique (viniyoga) de celui-
ci(tasya) [samyama qui est la source de la lumiere de la connaissance directe-prajna aloka) se
fait par l'implantation progressive (bhumi)[ par l'implantation progressive est induite une
transformation enracine partir d'un territoire grossier un l'autre plus subtil]. S: La aplicacin
(viniyoga) de sta (tasya) [ del control mental (samyama) cul es el origen de la luz del
conocimiento direto -prajna aloka ] es gradual para implantacin progresiva (bhumi) [ para
implantacin progresiva es establecida una transformacin firmemente arraigada a partir de
planos densos o gruesos (sthula) hasta los planos ms sutiles de la conciencia; denso de dichos
planos (el fsico) donde la conciencia se expresa a travs del vehculo o cuerpo fsico (Sthula
Sharira)].
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
tasya(T4) =R: (masculin, genitiv, singular) a acesteia; a acelora[intiparirile latente]; a sa[samyama (coerenta;acordarea
rezonanta cu Constiinta Cosmica)] pt. aceasta, de la aceasta, in aceasta al sau; (prenume relativ, sya, "acesta;acela", forma intarita
pt. tad); (neutru, genitiv, singular) deriva de la tad (1, ce, care, cui; 2, aceasta, acela, aceluia; 3, al lui,al lor); I.27 - I.51 - II.24 -
II.27 - III.6 - III.10 - III.20; E: of these[latent impressions]; of this, that; S: tasya: (masculino, genitivo, singular) por ello, de
esto, en esto, en eso, su; (pronombre relativo, sya, "esa, esta", reforzado en su significado por tad); (neutro, genitivo, singular)
deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de l, de ellos); I.27 - I.51 - II.24 - II.27 - III.6 - III.10 - III.20;
EKPLbhumi) (RR) =R: MW763.1 (femenin) situatie, loc, localizare; taram; pamant;baza; inradacinare;deriva de la: \bh
(a fi, a deveni;a creste;a se transforma,a exista); 1) stabilit, pus, implantat; inradacinat ; ntemeiat; a prinde radacini; a genera
rezultate (creaza invulnerabilitate la perturbatii; produce nirodah;confirmari); 2) baza; temelie; fundament, fundatie; 3) etapa,
nivel; EKPL (feminin, nominativ, singular) YS 1.14 - YS 2.27; EKPLu (bhumishu) (masculin, locativ, singular) in trepte;in
stadii; in pasi succesivi; in starile subtile; aplicarea samyama se face in trepte la fiecare nivel,strat;invelis; taram;stadiu in parte, in
mod progresiv (de la grosier la subtil;cucerind taramurile unul dupa celalalt si fiind constient de destinatia aleasa); YS 3.6;
E: MW763.1 (feminine) situation, position; ground;rooted, grounded; state; stage; levels; gradually; planes; place, location,
earth, world; ground, soil; from: \bh (to be, become, grow up,convert,transform,to exist); 1) establish, institute, instruct, put;lay
down, set, set up, ingrained [engrained], long-held, entrenched, engrained [ingrained],embedded; deep rooted; 2) foundation;
fundament,base; ground, bedrock; footing; pedestal; 3) stage, phase; degree; leg; level, plane; EKPL (feminine,
nominative,singular) I.14 - II.27; EKPLu (bhumishu) (masculine, locative, singular) by stages;by steps; III.6; S: MW763.1
(femenino) situacin, lugar, tierra; deriva de \bh (ser, convertirse, existir); 1) establecida, arraigada; 2) fundamento, base; 3)
etapa, nivel; bhmih (femenino, nominativo, singular) I.14 - II.27; bhmishu (masculino, locativo, singular) III.6;
viniyoga (viniyogah) (4B) =R: MW970.2 (masculin) 1) aplicare; practica; metoda de lucru;punerea in practica;calea de
centrare; folosire;utilizare; 2) progresie; vi (divizat, separat, indepartat) + ni (a cobori;a patrunde;a merge in jos; a se scufunda ) +
yoga (unin, conexin), deriva de \yuj ( a uni; a conecta; a utiliza; practica ;exercitiu); viniyogah (masculin, nominativ,
singular) III.6; E: MW970.2 (masculin) 1) progression, application; using, applying, practice;use; 2) progression; vi (divided;
separated, far) + ni (go down; sink; descend)+ yoga (union, connection, link; plug);from\yuj (unite, join, link, connect; mate;
incorporate; interlock, use, utilize, practice; employ; exert, exercise); viniyogah (masculin, nominativ, singular) III.6
S: MW970.2 (masculino) 1) prctica, aplicacin, empleo, uso; 2) progresin; vi (dividido, apartado, lejos) + ni (descender,
penetrar) + yoga (unin, conexin), deriva de \yuj (unir, juntar, conectar, emplear, usar); viniyoga (masculino, nominativo,
singular) III.6
yoga(4B) =R: MW889.2 (masculin) uniune, conexiune; proces de unire (cu realitatea cauzal),centrare,njugare;unire,
uniune;aliniere;conjuncie |cosmic; planetar;al tuturor corpurilor sau nvelisurilor Iiinei umane]; procesul de centrare,de
uniIicare, de aliniere sau de njugare al tuturor corpurilor sau nvelisurilor|materiale,energetice si inIormaionale|care alctuiesc
att Iiina uman,ct si universul|; stiina si tehnologia Yoga (stiina uniunii cu Izvorul Divin Dumnezeu);orice centrare sau
unire(yoga) cu centrul (cu realitatea cauzal;"Altarul"), presupune realizarea simultan a unui proces de separare,de rupere sau
de izolare(viyoga) de periferie(realitatea efectelor); procesul de unire (yoga) si cel de separare(viyoga) sau de izolare (de lumea
Ienomenal) nu sunt succesive ci simultane(orice receptor de radio care "prinde" un post de emisie pierde postul anterior);Yoga
este calea care permite rentoarcerea la adevrata noastr identitate |ne descoperim adevrata natur sau "Iaa primordial"|si
calea care ne conduce la eliminarea orbirii [avidya;ignoranei; inconstienei|si a neputinei |alienrii;cderii n robie|; de la :
\yuj (a uni, a atasa, a conecta, a alinia;a injuga); 1)a pune impreuna diferite lucruri in asa fel incat uniunea sa manifeste
proprietati care nu apar in componentele sale luate izolat (Iisus foloseste "pilda aluatului" pt a arata ca se realizeaza ceva
diferit de componente:faina+apa); 2) starea in care omul se afla in sine insusi;starea de uniune; starea unificata; esenta
invataturii yoga consista intr-un antrenament sistematic al mintii; numele sau e derivat de la echivalentul ce indica "punerea sub
tensiune"; in participiu pasiv, yukta, in stare de uniune, unificat,ceea ce implica separarea de materie, eliberarea in raport cu
lumea. "a lega,a mentine oprimat,a pune in jug,a tine in frau ", ceea ce are drept obiectiv eliminarea dispersiei si a
automatismelor ce caracterizeaza mintea profana; Vedanta si Neo-Vedanta definesc yoga drept uniune;aceasta semnificatie
nu se poate intalni in Kriya Yoga a lui Patanjali,unde e vorba in esenta de o dezuniune, concret de o separare a Sinelui
(Purusha) de lumea (prakriti) in care a ajuns prizonier in urma identificarii; Yoga este controlul perfect (yukti) care se explica
drept samadhana; termenul yoga trebuie interpretat bazandu-ne pe paradigma yuj samadhau (de aceasta opinie sunt doi
comentatori Vysa si Boja Yoga nu este unitate cu ceva, ci samadhana in intelesul pastrat in majoritatea limbilor Indo-
Europene yoke, joch, igo,jug,yugo significand toate restrictie, suprimare,aliniere,conjunctie) (Plamen Gradinarov ,
http://www.yrec.info/postxf682-0-45.html); YS 1.1; YS 2.28; yoga(yogah) (masculin, nominativ, singular) YS 1.2; YS 2.1;
E: process of yoking; union; conjunction;alignment; separation(viyoga); isolation; join, attach, connect; unite, combine; be
connected S: MW889.2 (masculino) unin, conexin; \yuj (unir, juntar, conectar, emplear, usar); 1) poner juntas varias cosas de
tal forma que su unin tenga propiedades que no se hallen en sus componentes aislados; 2) estado en el que el yogui se une
absolutamente en s mismo y permanece en estado de unin, unificado; I.1 - II.28; yogah (masculino, nominativo, singular) I.2 -
II.1;
Comentarii/Commentary:
Punerea in practica(viniyoga) a acesteia (samyama;prajna aloka) se realizeaza prin implantare progresiva
(bhumi) [aplicarea samyama si a luminii cunoasterii directe (prajna aloka) se face asupra fiecarui bhumi
(nivel,strat;invelis;taram;stadiu) al constiintei in parte,in mod progresiv (de la grosier la subtil),cucerind
taramurile(bhumi),unul dupa celalalt si fiind constient de destinatia aleasa]; Samyama trebuie practicat
asupra diIeritelor stadii subtile ale constiinei numite bhumi. Acestea sunt nivelurile si tipurile de samadhi
[vedeti:YS 1.17] insotite de vitarka ("ntrebare", gndire verbal), vichara (reIlectare intuitiv) ananda
(beatitudine) si asmita (simul existentei individuale).
V makes the common-sense point that "one who has not mastered the lower stages cannot at once attain the higher
stages of sayama by skipping over the intermediate stages." He also says that "one who has attained a higher stage by
the grace of God does not need to practise sayama in respect of the lower stages, e.g. thought-reading etc., because
proficiency in respect of the lower stages would then be available through other sources (God's grace) also." The
understanding and knowledge of which stage is which comes only through yoga. V then quotes a saying: "Yoga is to
be known by Yoga, and Yoga itself leads to Yoga. He who remains steadfast in Yoga always delights in it." A
profound and very important statement.
[RO] Cuvntul samyama (identificare) e folosit pentru ansamblul format din:dharana (concentrare), dhyana
(meditaie) si samadhi (extaz, identiIicare total). Samyama trebuie practicat asupra diIeritelor obiecte. Acestea sunt
stadiile subtile ale constiinei numite bhumi.
Aceast aplicare este un proces Ioarte diIicil. S presupunem c un om de stiin abordeaz o problem care aparine
lumii simurilor; el se gndeste la ea n toate stadiile muncii sale. El ntreine o gndire si o atenie continu. Acest proces
identificare progresiva(samyama) este un fel de insamantare care incepe cu fixarea atentiei sau pregatirea
mintii(dharana) . Pasteur spunea ca descoperirile apar doar in mintile pregatite.. daca nu exista o intrebare insamantata in
minte nu apare nici un raspuns.. Procesul de identificare continua cu faza de concentrare inconstienta(dhyana) in care
are loc incubatia si sfarseste cu incoltirea,descoperirea solutiei sau iluminarea (samadhi). Prin intermediul acestui
proces, omul de stiin ajunge s cunoasc adevrul care se ascunde n spatele acelei probleme. Acesta i se reveleaz n
starea de cea mai proIund absorbtie. El continu s contemple acel adevr si dup un timp ajunge s descopere un
adevr nc si mai proIund. Il abandoneaz pe primul si-l ia n consideraie pe acesta din urm. Nu se mai gndeste la
nimic altceva si n cele din urm ajunge la un Iapt Iundamental care i se reveleaz n cel de-al treilea stadiu.
n mod analog, un yogin practic samyama asupra unui obiect grosier, ajungnd treptat la fundamentul problemei.
Atunci cnd apare o nou idee sau un nou adevr, el se ine de acestea, ajungnd la adevruri si mai subtile, si mai adnci.
n cele din urm el ajunge la esen, care este dincolo de orice limitare sau maya (iluzie). Dincolo de nume si Iorm, el
st Ia n Ia cu adevrul sau realitatea Iundamental. Acest proces este numit aplicarea lui samyama (identificare).
Aplicarea lui samyama (identificarii) asupra stadiilor subtile si grosiere poate Ii practicat asupra unui individ sau unui
lucru, asupra calitilor lui, si n cele din urm asupra principiului Iundamental (Sinele sau atman).
YS 3.7. 3.7. j -:.
4P-6"94-4-++
trayam antar-angam prvebhyah
trayam antarangam prvebhyah // (7.1)
traya antaranga prva
trayamantarangam purvebhyah
Traducerea convergenta/ConvergentTranslation:
R: Acestea trei (trayam ) [dharana, dhyana si samadhi ] sunt ramuri (anga) interne(antar)
[in comparatie cu] precedentele (purva) [cele cinci ramuri anterioare ale Yoga: Yama,
Niyama, Asana, Pranayama si Pratyahara]; E: These three (trayam )[dharana, dhyana and
samadhi] are the inner(antar) limbs (anga), [in regard to] the previous (purva) [ the
previous five limbs of Yoga: Yama, Niyama, Asana, Pranayama and Pratyahara ]; F: Ces
trois (dharana, dhyana, samadhi) sont des branches (anga) interieurs (antar) par rapport
aux prcdents (purva)[ les branches prcdents: Yama, Niyama, Asana, Pranayama et
Pratyahara]; S: Estos tres (trayam )[dharana, dhyana, samadhi] son miembros (anga)
internos (antar) respecto de los anteriores (purva) [los cinco miembros(anga) anteriores:
Yama, Niyama, Asana, Pranayama y Pratyahara];
Nota:Triada (dharana,dhyana,samadhi)desemneaza ramurile interne(antar-angam),in
comparatie cu purva(precedentele)[ cele cinci ramuri(anga) prezentate anterior
(yama,niyama,asana,pranayama si pratyahara) sunt externe sau indirecte (bahir-anga)];
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
traya(4) = R: MW457.2 (masculino) trei; triplu, cele trei; triada(dharana,dhyana,samadhi); trei cai, trei pasi; deriva de la tri
(trei) + ya, deriva de \i (a merge, a curge, a circula); YS 3.16; trayam (neutru, nominativ, singular) YS 3.4 - YS 3.7; E: these
three ;triad, being three; threefold; group of three; these three (dharana,dhyana,samadhi); F: trinit; S: MW457.2 (masculino)
triple, los tres, tres veces, tres caminos, tres pasos; deriva de tri (tres) + ya, deriva de \i (ir, Iluir, circular); III.16; trayam (neutro,
nominativo, singular) III.4 - III.7;
antar(N1 ) = R: antar MW43.2 (indeclinabil) intern;interior; proxim, ntim; III.7; E:inner; S: antar MW43.2 (indeclinable)
interior, prximo, ntimo; III.7
aJD(anga)(NB)= R: MW7.3 (neutru) membru, parte, ramura; apendice; accesoriu, atribut esential; corp fizic;brat; parte
propriului corp( svanga);membru, madular; craca;componente; Yoga a lui Patanjali (Raja Yoga; Yoga Regala) este numita si
Ashtanga Yoga (calea de unificare cu opt ramuri) fiindca e alcatuita din opt (asht) pri, ramuri sau brate (anga), iar aceste ramuri
sunt interdependente si au valoare egal (Iiecare poate conduce la Cer; Intregul sistem yoga este mprit n dou : bahiranga(extern)
si antaranga(intern). Yama, niyama, asana, pranayama si pratyahara Iormeaz aspectul extern,ramurile externe ( bahiranga)
sau yoga exoteric,exterioara . Ultimile trei ramuri(dharana, dhyana si samadhi), Iormeaz aspectul intern, ramurile
interne(antaranga) sau Yoga esoteric ,interioara, in care se trece de la metoda de contemplare obiectiv la cea subiectiv ; deriva de
la \ang (a misca, a provoca, a stimula); II.28 - II.40; angam (neutru, nominativ, singular) I.31 - III.7 - III.8; angni (neutru,
nominativ, plural) II.29; E: limb, component; branch;part; component; ashtanga Yoga (i.e. Yoga with eight limbs); S: MW7.3
(neutro) miembro, parte, accesorio, atributo esencial; cuerpo fsico; deriva de \ang (remover, incitar, estimular); II.28 - II.40;
angam (neutro, nominativo, singular) I.31 - III.7 - III.8; angni (neutro, nominativo, plural) II.29;
antarangam(NNB) = R:ramuri interne;membre interioare; E: internal limbs; inner limbs
SUYD(purva) (9): =R:MW643.1 (masculin) anterior, precedent, primele dintr-o succesiune; fata de precedentele;in relatie cu
primele; prvah (masculin, nominativ, singular) I.18 - III.18; prveshm (masculin, genitiv, plural); I.26; n legtur cu
precedentele; [in comparatie cu] precedentele (purva) cinci ramuri(anga) ale Yoga prezentate anterior (yama,niyama,
asana,pranayama si pratyahara) sunt externe sau indirecte (bahir-anga); prvebhyah (masculin, ablativ, plural) III.7; E:
preceding;earlier; anterior, previous, forehand [in regard to] the previous [five limbs of Yoga]; S: MW643.1 (masculino)
anterior, precedente, primero, previo, primero de una sucesin; prvah (masculino, nominativo, singular) I.18 - III.18;
prveshm (masculino, genitivo, plural); I.26; prvebhyah (masculino, ablativo, plural) III.7;
Comentarii/Commentary:
V says, "Dh!r!n!, dhy!n! and s!m!dhi, these three are more internal in respect of S!mpr!jn!t!-yog! than Yama, Niyama etc."
[RO] Trinitatea care const din dharana (concentrare), dhyana (meditaie) si samadhi (extaz, identificare total) este
intern n comparaie cu primele cinci pri ale sistemului yoga, adic yama (cod social si moral), niyama (cod persona),
asana (poziie, postur), pranayama (controlul suIlului) si pratyahara (retragerea simurilor). Intern nseamn mai
subtil sau mai Iin. Primele cinci pri aparin lui buddhi (intelect, inteligen), caracterului, obiceiurilor, manierelor,
minii, organelor de sim si prana-ei (totalitatea Iorelor vitale subtile ale naturii). Ele aparin lui annamaya kosha
(corpul fizic), pranamaya kosha (corpul vital) si manomaya kosha (corpul mental), prin urmare sunt numite Prile
externe sau exterioare - bahiranga. Ele aparin lumii exterioare (lucreaz preponderent cu energii exterioare).
Antaranga nseamn intern, introvertit. Cnd stai pe pragul unei usi suntei constieni att de interior ct si de exterior.
Aceasta este pratyahara (retragerea simurilor). Atunci cnd nu suntei pe prag, ci v uitai nuntru, este antaranga
(intern, introvertit); cnd v uitai aIar, este yama (cod social si moral), niyama (cod social), asana (poziie, postur) si
pranayama (controlul suflului).
Toate cele cinci pri pn la pratyahara (retragerea simurilor) aparin obiceiurilor voastre personale; ele aparin lumii
exterioare. Ele n-au nimic de-a Iace cu straturile proIunde ale constiinei; prin urmare, n aceast sutra se spune c
dharana concentrare), dhyana (meditaie) si samadhi (extaz identiIicator) mpreun constituie disciplinele interne (ele
opereaz cu energiile intime, interioare, ale Iiinei).
YS 3.8. 3.8. *| |jj ||7 .
6(|94|(-|+4l=F4+<+
tad api bahir- angam nirbijasya.
tad api bahirangam nirbijasya // (8.1)
tad api bahiranga nirbija
tad api bahir angam nirbijasya
Traducerea convergenta/ConvergentTranslation:
R: Chiar si (api) acestea (tad) [trei ramuri ale samyama: dharana, dhyana si samadhi ] sunt
ramuri exterioare si indirecte (bahir-anga) in comparatie cu transa mistica neconditionata sau
enstaza fara samanta (nirbija-samadhi); E: Even (api) these (tad) [three limbs of samyama:
dharana, dhyana, samadhi ] are external limbs (bahiranga) to the seedless mystic trance (nirbija-
samadhi); F: Mme (api) ces (tad) [trois branches du samyama: dharana, dhyana et samadhi)
sont des branches extrieures (bahiranga) par rapport (l'union) sans-semence (nirbija
samadhi). S: An (api) estos (tad) [tres miembros(anga) de la trinidad(samyama): dharana,
dhyana, samadhi] son miembros externos (bahir-angam) respecto al interiorizacin completa sin
semilla (nirbija samadhi);
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
tad() = R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; atunci; 2) (demostrativ) acesta, aceasta acesteia; acestuia;
acela, acea; aceluia;acelora; 3) (posesiv) al lui;al lor, al sau; ale sale I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 -
III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat-
I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; these;then; its
[components]; S: MW434.1 (indeclinable) 1) (relativo) que, cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de l, de
ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 -
IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 -
IV.19; tah (femenino, nominativo, plural) I.46;
api(N9) = R: MW53.1 (conjunctie, indeclinabila) chiar; chiar si ; de asemenea;la fel; si ; incluzand, desi, dar, insa, chiar
daca,chiar cand; la randul sau; 1) (adesea se utilizeaza pt. a sublinia sau acentua ceva , in expresii de genul :la fel cu .cuprins in,
foarte,deosebit de; mai mult dect att ; I.22 - I.26 - I.29 - I.51 - II.20 - II.22 - III.8 - III.9 - III.50 - IV.9 - IV.24 - IV.29; E: even,
same, as well;also;too, also, either; besides; moreover, furthermore; include, comprise, comprehend, incorporate, embody,
enclose, inclose; though; although, even though; while; but, yet; even if, even though, even when; S:MW53.1 (conjuncin,
indeclinable) y, tambin, adems, incluso, aunque, pero, an cuando, a su vez; 1) (a menudo se utiliza para expresar nfasis, en el
sentido de) incluso, tambin, muy I.22 - I.26 - I.29 - I.51 - II.20 - II.22 - III.8 - III.9 - III.50 - IV.9 - IV.24 - IV.29;
bahi(bahir)(4#8 ) = R: MW726.3 (indeclinabil) extern; exterior;indirect; afara; bahih III.8 - III.43; E: external; S:
MW726.3 (indeclinable) afuera, exterior, externo; bahir III.8 - III.43;
aJD(anga)(NB) = R: MW7.3 (neutru) membru, parte, ramura; apendice; accesoriu, atribut esential; corp fizic;brat; parte
propriului corp( svanga);membru, madular; craca;componente; Yoga a lui Patanjali (Raja Yoga; Yoga Regala) este numita si
Ashtanga Yoga (calea de unificare cu opt ramuri) fiindca e alcatuita din opt (asht) pri, ramuri sau brate (anga), iar aceste ramuri
sunt interdependente si au valoare egal (Iiecare poate conduce la Cer; Intregul sistem yoga este mprit n dou : bahiranga(extern)
si antaranga(intern). Yama, niyama, asana, pranayama si pratyahara Iormeaz aspectul extern,ramurile externe ( bahiranga)
sau yoga exoteric,exterioara . Ultimile trei ramuri(dharana, dhyana si samadhi), Iormeaz aspectul intern, ramurile
interne(antaranga) sau Yoga esoteric ,interioara, in care se trece de la metoda de contemplare obiectiv la cea subiectiv ; deriva de
la \ang (a misca, a provoca, a stimula); II.28 - II.40; angam (neutru, nominativ, singular) I.31 - III.7 - III.8; angni (neutru,
nominativ, plural) II.29; E: limb, component; branch;part; component; ashtanga Yoga (i.e. Yoga with eight limbs); S: MW7.3
(neutro) miembro, parte, accesorio, atributo esencial; cuerpo fsico; deriva de \ang (remover, incitar, estimular); II.28 - II.40;
angam (neutro, nominativo, singular) I.31 - III.7 - III.8; angni (neutro, nominativo, plural) II.29;
bahiaJD (bahiranga) (4#8 NB) = R: ramuri exterioare si indirecte; E: external limbs;
QLUEMD(nirbija)(B4H) = R: MW541.2 (masculin) fara samanta;transa mistica neconditionata;enstaza sau samadhi fara
samanta (nirbija-samadhi); fara origine;fara inceput; nir (fara, aparte, lipsit de) + bja (samanta, germen, cauza primara); nirbijah
(masculin, nominativ, singular) I.51; nirbijasya (masculin, genitiv, singular) III.8; E: seedless; samadhi without seed; S:
MW541.2 (masculino) sin semilla, sin origen; nir (fuera, aparte, sin) + bja (semilla, germen, causa primera); nirbijah
(masculino, nominativo, singular) I.51; nirbijasya (masculino, genitivo, singular) III.8;
Comentarii/Commentary:
V explains that "the three practices mentione before as intimate" are "external as far as seedless concentration is
concerned, because seedlessness is attained when these three are also absent."
[RO] Nirbija samadhi este cea mai interioar sau mai Iin stare, deci chiar dharana (concentrare), dhyana (meditaie)
si samadhi (extaz ) sunt externe n comparaie cu nirbija samadhi. n nirbija samadhi nu exist pratyaya (coninul al
minii), nici obiect nici smn, ci numai pur constiin. Samyama (identiIicare) aparine lui sabija samadhi, deci cele
patru stadii ale lui samprajnata trebuie considerate ca fiind externe lui nirbija samadhi.
Astfel, primele cinci pri, si anume yama (cod social si moral), niyama (cod personal), asana (poziie, postur),
pranayama (ritmarea suIlului) si pratyahara (retragerea simurilor) sunt externe lui dharana (concentrare), dhyana
(meditaie) si samadhi. Acestea din urm la rndul lor sunt externe lui nirbija samadhi; scopul pentru care se
menioneaz c sabija samadhi este extern lui nirbija samadhi este c, chiar dac noi obinem puteri supranaturale
prin samyama (identificare), acestea nu constituie cel mai nalt stadiu. Cel mai nalt stadiu, si anume nirbija samadhi,
este cu totul diIerit. Facultile psihice pe care le dobndim prin samyama (identiIicare) aparin lui sabija samadhi, care
nu este stadiul Iinal. Prin urmare, aspirantul spiritual nu trebuie s se mulumeasc cu sabija samadhi, ci trebuie s
ncerce s ajung la cel mai nalt nivel, adic nirbija samadhi.
Samyama (identiIicare) poate Ii practicat asupra unui obiect care exist n propriul corp sau care este n lumea
exterioar; acesta poate Ii grosier sau subtil sau poate fi o parte a corpului vostru, cum ar fi vrful nasului sau al limbii
s.a.m.d. Samyama (identiIicare) poate Ii practicat nu numai asupra unui obiect prezent, ci si asupra obiectelor trecute,
cum ar Ii nasterile anterioare, sau nasterile viitoare, dar trebuie subliniat c orice Iel de samyama (identificare) este
extern lui nirbija samadhi.
Cele trei transformari(parinama)/The three transformations/
YS 3.9. |||7|||--7|*-|| ||+|?|| ||||:
-4tl+|+lBFTl4l|49ll4l|+lT|l-44l|+l9|TlP-++
vyutthna-nirodha-samskrayor abhibhava-prdur-bhvau nirodha-ksana-cittnvayo nirodha-
parinmah
vyutthnanirodhasamskrayor abhibhavaprdurbhvau nirodhalaksanacittnvayo
nirodhaparinmah // (9.1)
vyutthna-nirodha-samskra abhibhava-prdurbhva nirodha-laksana-citta-anvaya nirodha-
parinma
vyutthana nirodha samskara tayoh abhibhava pradur bhavau nirodha ksana chitta anvayo nirodha
parinamah
Traducerea convergenta/ConvergentTranslation:
[DM] R: Nirodha-parinama(transformarea inhibitiva) este acea schimbare de stare a proceselor
mentale in care mintea e progresiv impregnata de momentul (kshana) de
nirodha(stingere;inhibitie;suspendare;oprire;golire; vidare) ce intervine intre manifestarea
(vyutthana) a doua samskara (intipariri;impresii latente; activatori subliminali) de de interiorizare
si inhibitie (nirodha samskra) si de exteriorizare si activare (vyutthana samskra) , care apar
(pradurbhavau) si dispar (abhibhava);
E: Nirodha parinama (the inhibitive transformation) is that change in the state of the mind
processes in which the mind becomes progressively permeated by that moment (kshana) of
nirodha (extinction; cessation; emptiness; stilling; void) which manifests(vyutthana) between the
two samskaras(subtle impressions; latent reactors; subliminal activators) : the introvertive
samskara of inhibition(nirodha samskra) and the extravertive samskara of activation(vyutthana
samskra) which appear(pradurbhavau) and disappear (abhibhava) respectively. F:Nirodha-
parinama(la transformation inhibitive) c'est le changement des processus du mental qui se
produit dans le moment (kshana) de l'extinction ,d'arrt ou dans l'tat de pause (nirodha) [de la
pense ou des vrittis du mental] qui surgit entre les samskaras de disparition (nirodha samskra)
et la manifestation des samskaras d'mergence (vyutthana samskra) , qui apparassent
(pradurbhavau) et disparaissent (abhibhava) successivement .
S: Nirodha parinama (la transformacin mental inhibidora) es el estado de transformacin de la
mente en el instante (kshana) de la extincin, propia de los momentos de quietud, inhibicin o
cesacin (nirodha) lo cual surge (vyutthana) entre nirodha samskra (los impresiones latentes
inhibidoras del estado mental ordinario o los activadores subliminales introversores) y vyutthana
samskra[impresiones latentes activadoras del estado mental ordinario; los activadores
subliminales extroversores] , los cuales aparecer (pradurbhavau) y desaparecer (abhibhava).
Nota: Aceasta instructiune este o reluare a "stingerii impulsurilor"- "vritti nirodha"(vedeti YS 1.2) la un nivel
mai profund si mai subtil :acum se actioneaza la nivelul "samskaras nirodha"( stingerii intiparirilor);
Avem aici extinderea dharana (care actiona la nivel manifestat) la un nivel nemanifestat(potential;subtil);
Focalizati-va atentia pe acea stare de gol,de vid , de stingere sau de suspendare(nirodha) a minii, care apare
intre doua ganduri succesive. Asa cum intre doi nori care vin [apar] (pradurbhavau); si pleaca [dispar]
(abhibhava) descoperim cerul senin, realitatea permanenta,tot astfel intre gandul care apare si cel care
dispare apare o pauza, ce poate fi folosita pentru a trece dincolo de minte.Aceasta metoda, care are variante in
constientizarea respiratiei(vedeti pauza dintre inspir si expir in: YS 1.34) este prezentata si printre cele 112
metode de iluminare in Vijnana Bhairava.
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
vyutthna(vyutthana)(4 3B) = R: MW1040.1 (masculin) 1) externalizare; emergenta;manifestare, aparitie; starea de
veghe profana atasata(pilotata) de periferie(multiplicitate) si de ego; agitatie; activitate independenta(fracturata) intensa, 2)
desteptare, trezire; a iesi la iveal (renasterea constiinei precedente); a iesi;a apare; a se indrepta asupra obiectelor exterioare; vi
(divizat;separat,departat, a se distanta) + ud (a ajunge, a sosi;sus;in fata;a avansa) + thna, deriva de la \sth (a ramane,a sta, a
locui;a continua,a adopta o pozitie;a intra intr-o stare); III.9; vyutthne (masculin, locativ, singular) III.38 ; E: emergence; emersion.
arising; awaken, wake up, arouse; mental fluctuation; exit, leave, go out; appear, come into view; escape; enter; F: reveil; S:
MW1040.1 (masculino) 1) gran actividad independiente, agitacin, emergencia; 2) despertar, salir o dirigirse hacia los objetos
exteriores; vi (dividido, apartado, lejos) ud (arriba, adelante) thna, deriva de \sth (permanecer, continuar, adoptar una posicin);
III.9; vyutthne (masculino, locativo, singular) III.38 ;
nirodhaQLURGKD(B10) = R: MW587.1 (masculin) restrictie, inhibitie; stingere("nirvana");oprire;incetare; punere in repaus;
intrerupere;blocare("rodha");linistire; calmare;blocare,stopare; nemiscare; potolire; suprimare;tacere;eliminare agitatie; proces de
racire sau de extincie a agitatiei;temperare; racire, scaderea temperaturii mentale;micsorarea activitatii;estompare lent si
complet;vidare de vrittis (golire;curatire,purificare, distilare rafinare);restrictie;retinere;impiedicare,inabusire,infranare;constrangere;
restrangere,abtinere de la;stapanire (poftele de mancare);control, supresin; ni (a cobori,a patrunde prin;a penetra) + rodha, deriva
de la \rudh ( a impiedica;a bara;a para;a intrerupe o curgere,a suprima); 1) inhibitie,limitare a actiunii intr-o arie definita
(fixare,concentrare); 2) proces de stingere,incetare a agitatiei sau de calmare mentala; 3) starea mentala in care se realizeaza
stingerea,repausul,inhibitia, vidare de ganduri; 4) starea de incetare a identificarii cu vritti sau alt continut mental (pratyaya), ce
coincide cu interiorizarea completa,cu transa mistica(samadhi) si ulterior conduce transa fara samanta (nirbijasamadhi) si la
norul virtutii (dharma megha samadhi) ; nirodhah (masculin, nominativ, singular) I.2 - I.12 - III.9; nirodhe (masculino,
locativo, singular) I.51; nirodht (masculino, ablativo, singular) I.51;E: extinction;stilling;cessation,restriction;
restrained;restraint; suppression; F: extinction; extinction , arrt ; l'tat de pause; l'tat de l'extinction de la pense ou des vrittis
du mental (YS 1.2);repression;supression; S: MW587.1 (masculino) restriccin, control, supresin; ni (descender, penetrar) +
rodha, deriva de \rudh (obstruir, parar, suprimir); 1) inhibicin o limitacin de la accin dentro de un rea definida; 2) proceso
de supresin, cesacin o quietud mental; 3) estado mental inhibido, es decir, vaco de pensamiento; 4) estado de cesacin de la
identificacin con todo el contenido mental, que coincide con la interiorizacin completa nube de virtud (dharma megha
samadhi) o, tambin, con el estado de interiorizacin completa sin semilla (nirbijasamadhi); nirodhah (masculino, nominativo,
singular) I.2 - I.12 - III.9; nirodhe (masculino, locativo, singular) I.51; nirodht (masculino, ablativo, singular) I.51
saskra (samskara) (8T41) = R: MW1120.3 (masculin) latenta; impresie in minte lasata de actele realizate intr-o stare
de existenta anterioara; complexul activatori subliminali ; semintele karmice; intipariri, urme lasate de actiunile trecute;impresii
latente; tendine mentale;programe latente; impregnari energetice;amintiri subtile;forta obisnuintei;reziduu din vietile anterioare;
sam (impreuna,unit,conectat, complet + kra (actul de a face,crea, emite,lucra), deriva de la kr (a face,a actiona, a executa); 1)
impresie latenta sau subliminala; imprint sau urma psihica degajata de o experienta anterioara in memoria profunda; 2)
consecinta unei actiuni care conditioneaza altele din viitor; I.18 - I.50 - II.15 - III.18; samskrayoh (masculin, genitiv, dual) III.9 -
IV.9; samskrt (masculino, ablativo, singular) III.10; samskrebhyah (masculin, ablativ, plural) IV.27;E: MW1120.3 (masculine)
subliminal activators; conditioning, habit, impression left by past action;latent impressions;of the mental permeation;subliminal
reactors;from: sam (together, cooperatively, simultaneously ,join, attach, connect; unite, combine; be connected) + kra (act to
make; manufacture; create; construct, build; fashion, shape; compose; emit;work);from kr ( to do;to act;to perform);
S: MW1120.3 (masculino) latencia; impresin en la mente de actos realizados en un estado o existencia anterior;
sam (junto, completo) + kra (acto de hacer, de trabajar), deriva de kr (hacer, representar); 1) impresin latente o subliminal; huella
psquica dejada por una experiencia anterior en la memoria profunda; 2) consecuencia de una accin que condiciona otra futura; I.18 -
I.50 - II.15 - III.18; samskrayoh (masculino, genitivo, dual) III.9 - IV.9; samskrt (masculino, ablativo, singular) III.10;
samskrebhyah (masculino, ablativo, plural) IV.27;
vyutthnasamskra (4 3B8T41) = R: (compus) impresii latente care activeaza starea mentala obisnuita; vyutthna
(activator, emergent) + samskra (impresie mentala latenta); III.9; S: (compuesto) impresiones latentes activadoras del estado
mental ordinario; vyutthna (activador, emergente) saskra (impresion mental latente); III.9;
nirodhasamskra (B108T41) = R: (compus) impresii latente inhibitoare ale starii mentale obisnuite; nirodha (restrictie,
inhibitie, incetare) + samskra (impresie mentala latenta); III.9; S: (compuesto) impresiones latentes inhibidoras del estado mental
ordinario; nirodha (restriccin, inhibicin, cesacin) + samskra (impresin mental latente); III.9;
tayo (tayoh) : R: a celor dou; a acestor dou(tipuri de samskara); E: those two; of both ;the two(types of samskara);
abhibhava(NR -R) = R: MW67.1 (masculin) suprimare;supunere; subjugare; dominare ;disparitie; samskara de
inhibitie(stingere;introvertire;retragere); abhi (cu ajutorul sau prin mijlocirea a ceva) + bhva, deriva de \bh (a fi,a deveni;a se
transforma,a exista); 1) opus manifestarii sau aparitiei, prdurbhva; III.9; E: samskara of inhibition ;suppression, submergence
;disappearance; subjugation; S: MW67.1 (masculino) subyugacin, sometimiento, dominacin, desaparicin; abhi (a travs o por
medio de algo) bhva, deriva de \bh (ser, convertirse, existir); 1) opuesto a la manifestacin o aparicin, prdurbhva; III.9;
prdur(pradur)( 1 ): : R: MW707.1 (masculino) exterior;afara; in exterior; care depaseste legile fizice;din: pra (inainte de
ceva, in fata;anterior;dincolo) + dur (poarta); 1) vizibil, manifestat, evident; III.9 - III.46; E: outside; transcending physical law; S:
MW707.1 (masculino) afuera, en el exterior; pra (antes de algo, delante) + dur (puerta); 1) visible, manifiesto, evidente; III.9 - III.46
bhva(bhava)(R) = R: MW754.2 (masculino) devenire;fiintare;manifestare; persistenta, esencia, stare, conditie; deriva de
\bh (a fi,a deveni;a se transforma,a exista); bhvau (masculin, nominativ, dual) III.9; bhvah (masculin, nominativ, singular)
III.45;E: being, becoming; S: MW754.2 (masculino) persistencia, esencia, estado, condicin; deriva de \bh (ser, convertirse,
existir); bhvau (masculino, nominativo, dual) III.9; bhvah (masculino, nominativo, singular) III.45;
prdurbhva (pradurbhava) ( 1R) = R: MW707.1 (compus) maniIestare; aparitie; emergen; samskara de trezire;
samskara de activare (extravertite; centrifuge); revelatie; prdur (visibil) + bhva (stare, conditie); 1) opus la disparitie ori
subjugare, abhibhava; III.9 - III.45;E: extravertive samskara; manifestation, appearance; S: MW707.1 (compuesto) aparicin,
manifestacin, revelacin; prdur (visible) + bhva (estado, condicin); 1) opuesto a la desaparicin o subyugacin, abhibhava; III.9
- III.45;
kaD(kshana)(HH) = R: MW324.3 (neutru) 1) clipa;moment; unitatea minima de timp; cuanta timpului;particula
elementara,indivizibila minimala a timpului;contact cu ceea ce este etern;sine; sansa;ocazie;oportunitate 2) timp necesar pt. ca o
substanta sa se schimbe de un punct la altul; deriva de la: ksan ( a rupe; interupe;a initia;), III.9 - III.52 - IV.33;
E: MW324.3 (neutral) 1) instant, moment; indivisible moments of time; 2) necessary time for a substance to change from one
point to another; from: ksan (interrupt; initiate;), III.9 - III.52 - IV.33; S: MW324.3 (neutro) 1) momento, instante, unidad
mnima de tiempo; 2) tiempo necesario para que la sustancia cambie de un punto a otro; deriva de ksan (romper), III.9 - III.52 -
IV.33;
nirodhakaDnirodhaksana) : R: moment de suprimare; moment of stilling(cessation, restriction):
citta(chitta)(V) = R: MW395.3 (neutru) mintea[tiparul "etichetarii",care apeleaza la simboluri verbale(cuvinte) sau
vizuale(imagini, ideograme, caractere), conduce la o eroare de procesare a realitatii si la traducerea termenului citta(chitta)
drept obiect;in realitate chitta nu este un obiect, ci un proces ,un fluviu,un flux de vrittis]; traficul din minte; amintiti-va ca "nu ne
putem scalda de doua ori in apa aceluiasi ru"; in univers nu exista lucruri ci doar procese-mintea este o curgere ca un ru ,care
se modifica permanent, un trafic de imagini, gnduri, senzatii (vedeti:vritti);a considera mintea un obiect conduce la neglijarea
"vegherii": mintea e un proces, ca si un ru iar fara practicarea constientei impartiale nu trecem dincolo de tesatura care
alcatuieste ecranul; constiina periferica; mentalul; substanta mentala; ratiunea, inteligenta, constiina;procesele care conduc la
manifestarea ecranului mental; constiena;memorie(a-si aduce aminte);gnd, idee,parere; deriva de la \cit (a percepe, a
observa,a cunoaste); 1) senzatie perceputa, asupra careia mintea se fixeaza; 2) mintea ori constiinta in totalitatea sa, impreuna cu
toate activitatile si functiile sale 3) sediul, organul, ansamblul functiilor, activitatilor, proceselor intelectuale, volitive si
emotionale ale individului; 4) se compune din intelect (buddhi, mahat; asmitmatra), constiinta existentei individuale
(asmit, ahmkara) si mintea sensibila (manas) sau centralizatorul terminalelor (indriya)de perceptie senzoriala(jnanen
indriya) si de actiune (karmen indriya); 5) termen similar conceptului de instrument intern (antahkarana) din Samkhya si
Vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.34 - IV.15 - IV.16 - IV.18 - IV.21; cittam (neutru, nominativ, singular) I.37 - IV.5 -
IV.23 - IV.26; cittasya (neutru, genitiv, singular) II.54 - III.1 - III.11 - III.12 - III.38 - IV.17; cittni (neutru, nominativ, plural)
IV.4; E: mind;mind stuff; consciousness; reason ;intelligence; mental screen; F: mental; S: MW395.3 (neutro) mente, razn,
inteligencia, conciencia; deriva de \cit (percibir, observar, conocer); 1) sensacin, aquello que es percibido, aquello sobre lo que
la mente se fija; 2) mente o conciencia en su totalidad, como conjunto de todas sus actividades y funciones; 3) la sede, el rgano,
el conjunto de las funciones, actividades, procesos intelectivos, volitivos y emocionales del individuo; 4) se compone de intelecto
(buddhi, asmitamatra), conciencia de existencia individual (asmit, ahamkara) y mente sensible (manas); 5) es similar al
concepto de instrumento interno (antahkarana) en el samkhya y el vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.34 - IV.15 - IV.16
- IV.18 - IV.21; cittam (neutro, nominativo, singular) I.37 - IV.5 - IV.23 - IV.26; cittasya (neutro, genitivo, singular) II.54 - III.1
- III.11 - III.12 - III.38 - IV.17; cittni (neutro, nominativo, plural) IV.4;
anvaya (N N4) = R: MW46.2 (masculin) asociatie, conexiune; relatie,vecinatate;link;legatura; relatii;legaturi;
conectivitatea;interconexiunea;corelaia acestor organe senzoriale ntre ele;conexiuni intre calitati relative;relatiile care exista intre
aceste caracteristici; atot-patrundere;impregnare; ptrundere; suita;legatura;relatie; inIiltrare; anu (im spate, cu, unit,conectat) + aya
deriva de la: \i (a merge,a curge,a se roti;a circula); III.44 - III.47; anvayoh (masculin, nominativ, singular) III.9; E: connected to,
permeated; interconnectedness; all-pervasiveness; pervasiveness; relation; S: MW46.2 (masculino) asociacin, conexin; nexo,
vnculo; anu (detrs, con, junto) + aya deriva de \i (ir, fluir, circular); III.44 - III.47; anvayoh (masculino, nominativo, singular) III.9;
parima(parinama)(91HR) = R: MW594.3 (masculin) transformare;schimbare;mutatie;evolutie, modificare, maturizare;
consecinta;rezultat;termenul parinama se refera la lumea efemera sau tranzitorie, in continua transformare sau schimbare(unde
orice atasare de efemer conduce automat la suferinta );imaginati-va zona de tranzitie, situata la suprafata oceanului;doar
suprafata, interfata sau zona de jonctiune e agitata de valuri; zona de competitie intre contrarii(dualitate,interactiune,contradictii);
dezvoltare, expansiune,crestere naturala; pari (in jur) + \nam (a se inclina, dublare,multiplicare); 1) evolutia Prakriti la contactul
cu Purusha; II.15 - III.15 - III.16 - IV.14 - IV.32 - IV.33; parinmah (masculin, nominativ, singular) III.9 - III.11 - III.12 - IV.2;
parinmh (masculin, nominativ, plural) III.13; E: transformation;change, mutation; consequences, development; development;
expansion; growth; S: MW594.3 (masculino) transformacin, cambio, evolucin, modificacin, desarrollo natural; pari (alrededor)
+ \nam (inclinarse, doblarse); 1) evolucin de prakriti al contacto con purusha; II.15 - III.15 - III.16 - IV.14 - IV.32 - IV.33;
parinmah (masculino, nominativo, singular) III.9 - III.11 - III.12 - IV.2; parinmh (masculino, nominativo, plural) III.13;
nirodhaparinma (B1091HR) = R: (compus) transformare mentala prorie momentelor de calm,liniste sau impacare; nirodha
(restrictie, inhibitie, incetare;stingere) + parinma (transformare schimbare;mutatie; evolutie); III.9; S: (compuesto) transformacin
mental propia de los momentos de quietud; nirodha (restriccin, inhibicin, cesacin) + parinma (transformacin, cambio,
evolucin); III.9
Comentarii/Commentary:
The transformation toward total stillness occurs as new latent impressions fostering cessation arise to prevent the
activation of distractive, stored ones, and moments of stillness begin to permeate consciousness.
[RO] n aceast sutra se explic starea Iundamental a transIormrii mentale implicat n practica yoga. Atunci cnd atingei
samadhi trebuie s stii c, constiina voastr a suIerit o transIormare bine deIinit, si c aceast schimbare are loc pe trmul
constiinei. Parinama este schimbare. De exemplu, laptele btut este o parinama a laptelui. n samadhi, sau chiar si n sadhana
(practica spiritual) preliminar, mintea suIer transIormri. Acestea au loc n puncte diIerite si sunt de grade diIerite. Intreaga gam a
acestor transIormri este clasiIicat n trei. Sutra prezent descrie transIormarea sub Iorma suprimrii. Mai exist nc dou Iorme,
care sunt descrise n urmtoarele dou sutras. Ele sunt numite transIormri sub Iorma linistii si transIormri sub Iorma concentrrii.
AstIel, mintea suIer aceste trei Ieluri de transIormri dup ce a atins samadhi. Trebuie subliniat c samadhi parinama este primul,
ekagrata parinama urmeaz dup aceasta, si nirodha parinama este ultima. Iat care este procesul: Cnd ai nceput practica lui
samyama (identiIicare), mintea suIer transIormri n trei stadii. Primul stadiu este samadhi, al doilea ekagrata (concentrarea
ntregii noastre atenii asupra unui singur Iocar) si al treilea nirodha (blocare). Aceasta este ordinea, dar n sutra ea este schimbat.
Nirodha este suprimarea obiectului meditaiei. Acesta este un subiect Ioarte interesant. Cnd practicai samyama (identificare), de
exemplu asupra lui AUM, ncercai s Iii constieni de el si de nimic altceva. Toate distraciile sunt nlturate, chiar si gndul la guru
(nvtor spiritual), la Dumnezeu sau orice alt idee. Totul este suprimat, cu excepia lui AUM. Acest lucru se numeste samadhi
parinama si voi atingei deci, starea de liniste. Apoi AUM devine clar, lund Iorma unui Ilux continuu n mintea voastr. n acest
proces, un AUM este urmat de altul, existnd continuitate. Este la Iel cum Ilacra unei lmpi de ulei este continu. n acea stare,
mintea suIer o transIormare numit ekagrata parinama.
Dac continuai, deodat apare o idee (parazit); aceasta nu este nirodha (blocare), ci este vyutthana, care este numai renasterea
constiinei precedente. Apoi are loc suprimarea ei si AUM apare; acea perioad de suprimare este numit nirodha. Aceasta este o
parinama. Aspirantul trebuie s stie cum s ndeprteze complet pratyaya (coninutul minii). n samadhi parinama, pratyaya
Iactorilor care deranjeaz este suprimat. Apoi vine o perioad n care mintea suIer o nou transIormare n ekagrata parinama.
Dup aceasta, n loc s v concentrai asupra lui AUM, va trebui s v concentrai asupra perioadei de suprimare survenite si s
ncercai s-l ndeprtai pe AUM din minte. Este foarte diIicil s ndeprtai pratyaya din minte, deoarece n momentul cnd
ncercai s v golii constiina, s realizai shunya (starea de vid), AUM va apare din nou. El trebuie ndeprtat. Din nou apare si din
nou trebuie ndeprtat. Odat cu practica, perioada de suprimare se va mri si pratyaya (coninututl minii) va dispare n cele din
urm. Atunci va Ii vid absolut. Aceasta este perioada lui nirodha parinama. Metoda aceasta este o metod special de yoga, care
trebuie neleas corect. Yoga ncearc s scoat mai nti un cui cu ajutorul altui cui si apoi, dup ce primul cui este ndeprtat, se
ndepteaz si cel de-al doilea. Yoga ncearc s provoace o transIormare n constiin introducnd o pratyaya oarecare, un simbol
sau o idee, si apoi ndeprtnd-o. Astfel, nirodha parinama este ndeprtarea pratyaya-ei pe care, poate, am folosit-o ani de zile.
Vyutthana (ivirea) si nirodha (blocarea) sunt cele dou tipuri de activiti ale constiinei. Aceste dou Ieluri de samskaras (tendine
mentale) dinamice sunt ntipririle constiinei responsabile de stadiile de suprimare si maniIestare. AstIel, aceste dou stri de
suprimare si expresie vin si pleac, si odat cu ele pratyaya (coninutul minii) vine si pleac. AstIel, chiar si atunci cnd exist numai
o singur pratyaya n constiin, din timp n timp exist nirodha parinama ntre maniIestrile a dou pratyayas succesive, dar acea
pratyaya trebuie de asemenea suprimat. Apare atunci un vid complet, urmat de o nou apariie a lui pratyaya. Nu trebuie s existe
nici o nenelegere n legtur cu aceast nirodha.Laya (Iuziune, contopire, dizolvare) este diIerit de nirodha. Uneori, n timpul
meditaiei, apare un vid momentan, n care totul dispare; aceasta este laya, si nu nirodha. Ea este involuntar. Nirodha este suprimare
voluntar, care se deosebeste de laya. TransIormarea care const n suprimarea voluntar este ultima transIormare a minii. Corpul
Iizic suIer de asemenea transIormri; de exemplu, copilria, adolescena, btrneea si moartea.Mintea suIer transIormri similare,
de la dharana (concentrare) la samadhi, prin intermediul celor trei transIormri sau stadii, numite samadhi parinama, ekagrata
parinama si nirodha parinama. n samadhi parinama ncercai s punei o baz solid pratya-ei si s eliminai celelalte gnduri.
n ekagrata parinama ncercai s continuai acea pratyaya (coninut al minii), deoarece nu mai exist distracii acum, mintea este
linistit. n nirodha parinama ncercai s diminuai pratyaya pe care ai Iolosit-o si ncercai s realizai shunyata (starea de vid). n
acest Iel, transcendei domeniul lui sabija samadhi si realizai nirbija samadhi.
Samskra tiene un significado psicolgico: designa las impresiones indelebles dejadas en nuestro subconsciente detrs
de nuestras experiencias diarias, conscientes o inconscientes, internas o externas, deseables o no. Estas impresiones
no son simplemente vestigios pasivos de las acciones y voliciones de la persona sino fuerzas altamente dinmicas en la
vida psquica propia. Continuamente impulsan la conciencia a la accin. Aqu, se distinguen dos variedades de
activadores subliminales: los que conducen a la externalizacin (vyutthna) de la conciencia y los que causan la
inhibicin (nirodha) del proceso consciente. El yogui debe cultivar el segundo tipo de samskras para alcanzar el
samdhi, lo cual le previene acerca de renovadas generaciones de activadores subliminales (Feuerstein, George
"Encyclopedic Dictionary of Yoga).
YS 3.10. 77|||j| 7||
6F49Hl-64l|(6lBFTll6+{+
tasya prasnta-vhit. samskrat
tasya prasntavhit samskrt // (10.1)
tad prasnta-vhit samskra
tasya prashantavahita samskarat
Traducerea convergenta/ConvergentTranslation:
[DM] R: Prin intiparirea[repetata] (samskarat) lasata de aceasta (tasya) [transformare inhibitiva:
nirodha-parinama] curgerea (vahita) [din minte] devine calma (prashanta).
E:By [repeated] impression(samskarat) let by this(tasya) [inhibitive transformation: nirodha-
parinama] the flow (vahita) [in the mind] becomes tranquil(prashanta). F:Par imprgnation
rpte (samskarat) que laisse celui-ci(tasya) [nirodha-parinama] le flux(vahita)[de l'activit
mentale] s'apaise(prashanta)..
S: Por repeticin de las impresiones latentes (samskarat) de ste (tasya)[transformacin
inhibitorio: nirodha-parinama] el flujo(vhit) [ mental] se vuelve tranquilo (prashnta);
Nota: Prin practica repetata (a nirodha-parinama) apare o intiparire care genereaza un vahita[curent,
flux,desfasurare]prashanta(pacificator;calm)[in care fiecare moment al opririi(nirodhaksana) e urmat de un
alt moment al opririi-care videaza mintea de orice alte samskaras (intipariri)];Se poate obseva acelasi
proces de tranzitie de la discontinuitate(dharana) la continuitate(dhyana)[vedeti:YS 3.1-2]
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
tasya(T4) =R: MW434.1 (masculin, genitiv, singular) al lui;al acestuia;a sa;al sau; din aceasta; a acelora[intiparirile latente]; a
sa[samyama (coerenta;acordarea rezonanta cu Constiinta Cosmica)] pt. aceasta, de la aceasta, in aceasta al sau; (prenume relativ,
sya, "acesta;acela", forma intarita pt. tad); (neutru, genitiv, singular) deriva de la tad (1, ce, care, cui; 2, aceasta, acela, aceluia;
3, al lui,al lor); I.27 - I.51 - II.24 - II.27 - III.6 - III.10 - III.20; E: of these[latent impressions]; of this, its; of that; S: MW434.1
(masculino, genitivo, singular) por ello, de esto, en esto, en eso, su; (pronombre relativo, sya, "esa, esta", reforzado en su
significado por tad); (neutro, genitivo, singular) deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de l, de ellos); I.27 - I.51
- II.24 - II.27 - III.6 - III.10 - III.20;
pranta(prashanta)(H) = R: MW695.1 (masculin); linistit;calm;impacat;tacut;pasnic;nonviolent; pra (inainte de
ceva;anterior) + nta, deriva de la: \am (a fi calm, a sta tacut); III.10; E: appeased, calm, tranquil,quiet, silent, serene,
steady; peaceful, calm, tranquil; peace-loving, unwarlike, nonviolent; S: MW695.1 (masculino); pacfico, tranquilo, calmo; pra
(antes de algo, delante) + nta, deriva de \am (estar calmado, permanecer quieto); III.10
vhit (vahita) (#) = R: MW949.2 (masculin) curgere; flux;desfasurare; tendinta;deplasare;alunecare;deriva de \vh (a
duce;a purta;a sustine, a curge) + t (sufix femenin care indica calitatea); III.10; E: flow, progression; running;
flowing;current; tendency, drift; S: MW949.2 (masculino) flujo, corriente; deriva de \vh (llevar, sostener, fluir) + t (sufijo
femenino que indica cualidad); III.10;
saskra (samskara) (8T41) = R: MW1120.3 (masculin) latenta; impregnari; impresie in minte lasata de actele realizate
intr-o stare de existenta anterioara; complexul activatori subliminali; semintele karmice; intipariri, urme lasate de actiunile
trecute;impresii latente; tendine mentale;programe latente; impregnarile latente;intiparirile in plan subtil energetic, informational
si cauzal; impresii latente; ntiprire; impregnari energetice;amintiri subtile;Iorta obisnuintei;reziduu din vietile anterioare; sam
(impreuna,unit,conectat, complet + kra (actul de a face,crea, emite,lucra), deriva de la kr (a face,a actiona, a executa); 1) impresie
latenta sau subliminala; imprint sau urma psihica degajata de o experienta anterioara in memoria profunda; 2) consecinta unei actiuni
care conditioneaza altele din viitor; I.18 - I.50 - II.15 - III.18; samskrayoh (masculin, genitiv, dual) III.9 - IV.9; samskrt (masculin,
ablativ, singular) prin impresii repetate;prin ntiprire(repetata); III.10; samskrebhyah (masculin, ablativ, plural) IV.27;E:
MW1120.3 (masculine) subliminal activators; latent impressions; conditioning, mental impressions; by habit, because of
impregnation, permeation, activators; conditioning, habit, impression left by past action;latent impressions;of the mental
permeation;subliminal reactors;from: sam (together, cooperatively, simultaneously ,join, attach, connect; unite, combine; be
connected) + kra (act to make; manufacture; create; construct, build; fashion, shape; compose; emit;work);from kr ( to do;to
act;to perform); S: MW1120.3 (masculino) latencia; impresin en la mente de actos realizados en un estado o existencia
anterior; sam (junto, completo) + kra (acto de hacer, de trabajar), deriva de kr (hacer, representar); 1) impresin latente o
subliminal; huella psquica dejada por una experiencia anterior en la memoria profunda; 2) consecuencia de una accin que
condiciona otra futura; I.18 - I.50 - II.15 - III.18; samskrayoh (masculino, genitivo, dual) III.9 - IV.9; samskrt (masculino,
ablativo, singular) III.10; samskrebhyah (masculino, ablativo, plural) IV.27;
Comentarii/Commentary:
These latent impressions help consciousness flow from one tranquil moment to the next. [RO] Stadiul final al
transIormrii minii devine linistit si puternic prin practic repetat; Atunci acea stare nu este ntrerupt de apariia unei pratyaya
(coninut al minii). Acesta este un punct crucial. Dac aceast nirodha (blocare) este practicat nainte de ekagrata (concentrarea
ntregii noastre atenii asupra unui singur Iocar) sau de samadhi, vei intra n laya sau ntuneric, iar aceia care urmeaz calea
nirakara, Ir Iorm, vor intra de dou ori n ntuneric. Deci, aceast stare de suprimare nu trebuie niciodat ncercat de un aspirant
nainte ca el s stpneasc ekagrata parinama. La Iel cum laptele este nti, apoi vine laptele btut, apoi untul, n mod analog
samadhi parinama, ekagrata parinama si nirodha parinama trebuie s urmeze una alteia.
n timp ce practicai meditaia proIund, uneori ntiprirea dispare, si aceast dispariie este numit nirodha. Acest lucru se va
ntmpla numai dup ce exist constiin continu. Cnd constiina devine continu si ntre dou ntipriri apare deodat un vid,
shunya, acesta este numit nirodha. Deodat, constiina trece n planul urmtor al concentrrii Iocalizate, apoi apare din nou o
ntrerupere, n care nu mai exist nici o ntiprire, Iiind prin urmare numit nirodha. n viitor va trebui s schimbai ntregul sablon.
Odat ce pratyaya devine continu, Ir nici o alt intervenie, trebuie s asteptai un timp pn ce apare suprimarea voluntar. Atunci
pratyaya simbolului, cum ar fi AUM, devine din ce n ce mai clar si deodat apare o nou ntrerupere. Aceasta este tot nirodha;
ntiprirea se sesizeaz continuu, aprnd deodat dup cteva luni de practic, o ntrerupere. Dup aceasta, brusc, ntiprirea reapare.
Din nou trebuie s-o ntrerupei. Ea va dispare, dar va apare din nou. n momentul cnd reapare, trebuie s ncercai s-o ntrerupei.
Atunci cnd ai ajuns la stadiul n care nirodha predomin iar vyutthana ("maniIestarea") se diminueaz, atunci vine samadhi, deci
stricai ceea ce tocmai ai realizat. Prin urmare, yoga este numit vyoga. Se ncearc realizarea unei transIormri n minte, si acea
transIormare este realizat n trei stadii. Acesta nu este un cerc imaginar, ci este o schimbare veritabil n structura molecular a
minii. Chiar si creierul este schimbat. Aceast transIormare special a minii, care are loc n trei stadii este la rndul ei mprit n
multe substadii, dar nu vom intra aici n detalii.
YS 3.11. 3.11. |7||: +|*| |? ||||: .
B4l6Tl64l-4l(4l|F4BPl|9|TlP-+{{+
sarvrthataikgratayoh ksayodayau cittasya samdhi-parinmah
sarvrthataikgratayoh ksayodayau cittasya samdhiparinmah // (11.1)
sarva rthataikgratayoh ksaya-udaya cittasya samdhi-parinmah
sarva artha ekagrata yoh ksaya udaya chittasya samadhi parinamah
Traducerea convergenta/ConvergentTranslation:
R: Samadhi-parinama (modificarea enstatica) este transformarea mintii (chittasya) in care apune
sarva artha[multiplicitatea focarelor atentiei, obiectelor si fracturarea universului]iar in locul ei
rasare in minte ekagrata (starea de atentie unificata exclusiva pe un singur centru, care include
totul in mod holografic);
E:Samadhi-parinama(absorption transformation; the trance modification) is the tranformation of
the mind in which disappears sarva artha [all-pointedness along with the apparent multiplicity of
the universe] and arises ekagrata( the state of one-pointedness along with its unity in each part
that is all including- holographic mode of functioning )
F:Samadhi-parinama(la transformation d'absorption enstatique) est la transformation qui fait
disparatre la multiplicite des objets de conscience (sarva artha) et apparatre l'tat de
convergence unifiante (ekagrata)[ le mode de fonctionnement holographique du mental].
S: Samadhi parinama (la modificacin nstatica de interiorizacin completa) es la la
transformacin de la mente(chittasya) se produce desaparicin de la distraccin en la direccin
de todos los objetos(sarva artha)[ con la eliminacin de la aparente multiplicidad del universo] y
el surgimiento de la la concentracin en un punto (ekagrata) [reduciendo su aparente
multiplicidad al UNO; aparece la modalidad de funcionamiento hologrfico de la mente].
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
sarva(8) = R: MW1184.3 (adjectiv, masculin) fiecare; oricare; tot, totul, in intregime, complet (exprimat distributiv indica
aplicarea principiului holografic) ; I.25 - I.51 - II.31 - II.37 - III.11 - III.17 - III.49 - III.54 - IV.23 - IV.31; sarvam (neutru,
nominativ, singular) II.15 - III.33; E: each; every; everybody, everyone; everything ,all things, all (expressed in distributive
manner);S: MW1184.3 (adjetivo, masculino) todo, cada uno, entero, completo; I.25 - I.51 - II.31 - II.37 - III.11 - III.17 - III.50 -
III.55 - IV.23 - IV.31; sarvam (neutro, nominativo, singular) II.15 - III.34;
artha(N) = R: MW90.2 (masculin sau neutru) obiect; realitatea;obiectul sau procesul desemnat ori etichetat;semnificatie;
intentie, scop, fapt,realitate; tel; tinta, motiv; cauza;caz;obiect;notiune; abordare (a unui subiect); semnificatie, simtire;instinct;
ratiune a existentei ;obiectul meditatiei(dhyana); termenul artha se poate referi la prosperitate materiala si desemneaza in hinduism
unul din cele patru teluri ale vietii,cunoscute sub numele de purusharthas (vedeti: YS4.34);cautarea prosperitatii materiale (artha)
se considera a fi un obiectiv nobil doar daca urmeaza regulile de moralitate vedica;conceptul artha include obtinerea faimei,
acumularea de bogatii si atingerea unui inalt statut social; din cele patru teluri ale vietii artha este al doilea pe scara
Purusharthas,mai presus de Kama (cautarea placerii fizice), dar mai prejos de Dharma (cautarea actiunii corecte in
conformitate cu legile si datoriile) si de Moksha (cautarea eliberarii); deriva de la: \arth (a emite;a gandi ori a intentiona sa
faci ceva); 1) semnificatie, simtire; "prezenta" mentala a acelui lucru la care se refera cuvintele, sau a obiectului dorit in plan
afectiv (sentimental), mental(gand, reprezentare sau conceptualizare) de catre subiect; 2) ca sa; pt. ca;
pe motiv ca;scopul sau intentia unui obiect;ratiunea de a fi; obiectiv; finalitate;destinatie; prefix :meta (din lb. Greaca:
"dupa", "dincolo de ", "cu"), I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - IV.34; artham (masculin, acuzativ, singular) I.32 - II.18 -
II.22 - IV.23; arthatvat (masculin, ablativ, singular) I.49; arthah (masculin, nominativ, singular) II.2; arthat (femenin) III.11;
arthanam (neutru, nominativ, singular) IV.32; E: object,goal; meaning, purpose, approach;exact nature of; cause, motive,
notion ,regarding the meaning of something; place, point;the thing being meditated upon; artha is one of the four goals of life (
of material prosperity)in Hinduism, known as purusharthas(see :YS 4.34); Meta (Irom Greek: "aIter", "beyond",
"with"); F: but;raison d'tre;S: MW90.2 (masculino o neutro) intencin, propsito, significado, sentido; racin de existencia ;
propsito; causa, motivo, significado y nocin.Hace referencia principalmente a la idea de la prosperidad material. En
Hinduismo, artha es uno de los cuatro objetivos de la vida, conocidos como Purusharthas (ver: YS4.34);. deriva de \arth (pensar
o intentar hacer algo); 1) el significado, el sentido, la "presencia" mental de aquello a que la palabra se refiere, es decir, objeto de
los sentidos estimado, juzgado, repensado y conceptualizado por el sujeto; 2) a fin de, en orden a; razn de ser, propsito o
intencin del objeto; fin, meta, objetivo; I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - IV.34; artham (masculino, acusativo, singular)
I.32 - II.18 - II.22 - IV.23; arthatvat (masculino, ablativo, singular) I.49; arthah (masculino, nominativo, singular) II.2; arthat
(femenino) III.11; arthanam (neutro, nominativo, singular) IV.32;
sarvarthata(sarvarthata) (8 N ) : R: atenie multilateral, discontinu si diIuz; E: multidirectional, multiplicity of
objects;
ekgrat (ekagrata) (V4) = R: MW230.1 (femenin) atentie exclusiva; fixitate; atentie intr-un singur punct;
concentrare intr-un punct sau intr-o directie, fixitate; focalizare; atentie extrema; eka (unu) + agra (punct) + t (sufix
femenin ce indica "calitatea); 1) proces care se afla la temelia tehnicii de concentrare (dhran); 2) sinonim al
termenului ekgrya (unidirectionalitate mentala); lll.12; ekgratayoh (femenin, locativ, dual) lll.11; E: MW230.1
(femenine) one-pointedness, focus; in one direction, focused, sticking to one; , focus; focusing; concentration
(centralization; merger) in one point or in one direction, most extreme possible attention; eka (one) + agra (point) +
t (feminine suffix which indicates "quality or attribute); 1) subjacent or underlying process of the concentration
technique (dhran); 2) synonymous(having the same or almost the same meaning, equivalent) of ekgrya
(unidirectionality of mind; one-way flow of the processes we call mind); lll.12; ekgratayoh (femenine, locative, dual)
lll.11; S: MW230.1 (femenino) concentracin en un punto o en una direccin, atencin extrema; eka (uno) + agra
(punto) + t (sufijo femenino que indica "cualidad); 1) proceso subyacente de la tcnica de concentracin (dhran);
2) sinnimo de ekgrya (unidireccionalidad mental); lll.12; ekgratayoh (femenino, locativo, dual) lll.11
kaya(kshaya)(H4) = R: MW328.1 (masculin) diminuare, disparitie, pierdere,scadere;ruinare;deriva de la ksi (distrugere,
a termina, a diminua); 1) distrugere, disparitie, eliminare, pierdere, final; 2) diminuare, a cobori, depreciere; III.11; ksaye
(masculin, locativ, singular) II.28 - III.51; ksayt (masculin, ablativ, singular) II.43; ksayah (masculin, nominativ, singular)
III.44; E: disappearance; dwindling, decreasing;destruction, loss, diminishing; S: MW328.1 (masculino) deriva de ksi
(destruir, concluir, disminuir); 1) destruccin, desaparicin, eliminacin, prdida, fin; 2) disminucin, declive, depreciacin;
III.11; ksaye (masculino, locativo, singular) II.28 - III.51; ksayt (masculino, ablativo, singular) II.43; ksayah (masculino,
nominativo, singular) III.44 ;
udayau(3N4) = R: MW186.1 (masculin) izvorare;iesire; aparitie,producere,succes; ud (a sosi, in fata;inainte) + aya deriva de
la:\i (a merge;a curge;a circula); udayau (masculin, locativ, dual) III.11; E: appearance, act of coming into view ;arising,
appearance; emerging, rising, appearance; S: MW186.1 (masculino) surgimiento, aparicin; ud (arriba, adelante) + aya deriva de
\i (ir, Iluir, circular); udayau (masculino, locativo, dual) III.11;
kayaudayau(kshayodayau) = R: dispariie si apariie; E: disappearance and appearance;
citta(chitta)(V) = R: MW395.3 (neutru) mintea[tiparul "etichetarii",care apeleaza la simboluri verbale(cuvinte) sau
vizuale(imagini, ideograme, caractere), conduce la o eroare de procesare a realitatii si la traducerea termenului citta(chitta)
drept obiect;in realitate chitta nu este un obiect, ci un proces ,un fluviu,un flux de vrittis]; traficul din minte; amintiti-va ca "nu ne
putem scalda de doua ori in apa aceluiasi ru"; in univers nu exista lucruri ci doar procese-mintea este o curgere ca un ru ,care
se modifica permanent, un trafic de imagini, gnduri, senzatii (vedeti:vritti);a considera mintea un obiect conduce la neglijarea
"vegherii": mintea e un proces, ca si un ru iar fara practicarea constientei impartiale nu trecem dincolo de tesatura care
alcatuieste ecranul; constiina periferica; mentalul; substanta mentala; ratiunea, inteligenta, constiina;procesele care conduc la
manifestarea ecranului mental; constiena;memorie(a-si aduce aminte);gnd, idee,parere; deriva de la \cit (a percepe, a
observa,a cunoaste); 1) senzatie perceputa, asupra careia mintea se fixeaza; 2) mintea ori constiinta in totalitatea sa, impreuna cu
toate activitatile si functiile sale 3) sediul, organul, ansamblul functiilor, activitatilor, proceselor intelectuale, volitive si
emotionale ale individului; 4) se compune din intelect (buddhi, mahat; asmitmatra), constiinta existentei individuale
(asmit, ahmkara) si mintea sensibila (manas) sau centralizatorul terminalelor (indriya)de perceptie senzoriala(jnanen
indriya) si de actiune (karmen indriya); 5) termen similar conceptului de instrument intern (antahkarana) din Samkhya si
Vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.34 - IV.15 - IV.16 - IV.18 - IV.21; cittam (neutru, nominativ, singular) I.37 - IV.5 -
IV.23 - IV.26; cittasya (neutru, genitiv, singular) II.54 - III.1 - III.11 - III.12 - III.38 - IV.17; cittni (neutru, nominativ, plural)
IV.4; E: mind;mind stuff; consciousness; reason ;intelligence; mental screen; F: mental; S: MW395.3 (neutro) mente, razn,
inteligencia, conciencia; deriva de \cit (percibir, observar, conocer); 1) sensacin, aquello que es percibido, aquello sobre lo que
la mente se fija; 2) mente o conciencia en su totalidad, como conjunto de todas sus actividades y funciones; 3) la sede, el rgano,
el conjunto de las funciones, actividades, procesos intelectivos, volitivos y emocionales del individuo; 4) se compone de intelecto
(buddhi, asmitamatra), conciencia de existencia individual (asmit, ahamkara) y mente sensible (manas); 5) es similar al
concepto de instrumento interno (antahkarana) en el samkhya y el vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.34 - IV.15 - IV.16
- IV.18 - IV.21; cittam (neutro, nominativo, singular) I.37 - IV.5 - IV.23 - IV.26; cittasya (neutro, genitivo, singular) II.54 - III.1
- III.11 - III.12 - III.38 - IV.17; cittni (neutro, nominativo, plural) IV.4;
VDPGKL (samadhi) : R: vedeti:samadhi in Dictionar Sanskrit-Roman-Englez/Sanskrit-Romanian-English Glossary
;contemplation, union;
parima(parinama)(91HR) = R: MW594.3 (masculin) transformare;schimbare;mutatie;evolutie, modificare, maturizare;
consecinta;rezultat;termenul parinama se refera la lumea efemera sau tranzitorie, in continua transformare sau schimbare(unde
orice atasare de efemer conduce automat la suferinta );imaginati-va zona de tranzitie, situata la suprafata oceanului; doar
suprafata, interfata sau zona de jonctiune e agitata de valuri; zona de competitie dintre contrarii(dualitate, interactiune,
contradictii); dezvoltare, expansiune,crestere naturala; pari (in jur;rotatie) + \nam (a se inclina, dublare,multiplicare); 1) evolutia
Prakriti la contactul cu Purusha; II.15 - III.15 - III.16 - IV.14 - IV.32 - IV.33; parinmah (masculin, nominativ, singular) III.9 -
III.11 - III.12 - IV.2; parinmh (masculin, nominativ, plural) III.13; E: transformation;change, mutation; consequences;
development; expansion; stage of evolution; growth; S: MW594.3 (masculino) transformacin, cambio, evolucin, modificacin,
desarrollo natural; pari (alrededor) + \nam (inclinarse, doblarse); 1) evolucin de prakriti al contacto con purusha; II.15 - III.15 -
III.16 - IV.14 - IV.32 - IV.33; parinmah (masculino, nominativo, singular) III.9 - III.11 - III.12 - IV.2; parinmh (masculino,
nominativo, plural) III.13;
samdhiparinma (8R091HR): = R: (compus) transIomarea mentala caracteristica samdhi; samdhi (transa mistica
insotita de interiorizare completa) + parinma (transformare, schimbare, evolutie); III.11;
S: (compuesto) transfomacin mental caracterstica del samdhi; samdhi (interiorizacin completa) + parinma
(transformacin, cambio, evolucin); III.11;
Nota: Samadhi-parinama este transformarea enstatica in care apune sarva artha[multiplicitatea
obiectelor si fracturarea universului;dispersarea mintii in toate directiile] iar in locul ei rasare in minte
ekagrata (unitatea;atentia exclusiva pe un singur centru care include totul in mod holografic;prezenta
unica;coerenta); Consciousness is transformed toward integration as distractions dwindle, and focus arises.
Comentarii/Commentary:
[RO] Samadhi parinama este o stare n care concentrarea si distracia minii apare si dispare. Acest proces este simultan;
distracia dispare si Iixitatea apare. AstIel, ea este o stare a minii, o transIormare a constiinei. Aceasta este o stare superioar.n
aceast stare special apare ntiprirea, de exemplu AUM, apoi simultan distracia apare si ea. Atunci suprimai distracia si
AUM reapare. Distracia revine si este suprimat din nou. AstIel, AUM si distraia apar si reapar simultan. Stratul anterior de
samskaras (tendine mentale) ncearc s suprime concentrarea, dar stratul actual ncearc s suprime distracia. EIortul de a
stabiliza o singur ntiprire, AUM suprim toate distraciile celelalte (vikshepa). Este exact ceea ce Iacei n practica zilnic.
Atunci cnd stai jos, ncercai s practicai ekagrata (concentrarea total) asupra unei ntipriri particulare. Deodat un gnd
vine si deranjeaz ntiprirea. Apoi aducei din nou ntiprirea n minte si suprimai distracia. Din nou, ca o explozie, un nou
gnd apare, ndeprtnd ntiprirea, s.a.m.d. Aceast stare este numit samadhi parinama. Acesta este primul stadiu al
transIormrii care are loc n constiin.
YS 3.12. 3.12. : :7|||*|~7||?7||||:.
66-9+-Hl-6l|(6l6-49t44l|F4Tl6l9|TlP-+{-+
tatah punahsntoditau tulya-pratyayau cittasyaikgrat- parinmah
tatah punah sntoditau tulyapratyayas cittasyaikgratparinmah // (12.1)
tatah punah snta-uditi tulya-pratyaya cittasya ekgrat parinmah
tatah punah shantoditau tulyapratyayau chittasya ekagrata parinamah
Traducerea convergenta/ConvergentTranslation:
[DM] R: Apoi, de asemenea (punah) in aceasta (tatah) [ samadhi; referire la transformarea
(parinama) transei mistice (samadhi)] (apare) transformarea (numita) focalizarea mintii intr-un
punct (ekagrata-parinama) atunci cand con|inutul mental (pratyaya) care dispare si care rasare
(shanta-uditau) este mereu identic (tulya) [in doua momente succesive; in clipa urmatoare; imediat
dupa stingerea celui dintai con|inut mental].
E: Furthermore, also (punah) in this (tatah) [ samadhi;reference to the transformation (parinama)
of the mystical trance ( samadhi)] is called transformation to one-pointedness (ekagrata-
parinama) the condition of the mind in which the content of the mind(pratyaya) which subsides is
always exactly similar to the content which rises (in the next moment)
F:Alors, aussi(punah) dans cette (tatah) [samadhi; cette transformation intrinseques (parinama)
de la trance mystique(samadhi)] est appelle la transformation de l'tat de convergence
(ekagrata-parinama) la condition mentale dans laquelle le contenu mental(pratyaya) a un moment
donn est identique le contenu mental qui surgt un moment plus tard (les modifications
prsentes et passes tant similaires).
S: Adems, de nuevo (punaH) en ste (tataH)[ samdhi;transformacin (parinama) de la trance
mstico (samdhi)] (tiene lugar) la transformacin (denominada) de unidireccionalidad mental
(ekagrata-parinama) cuando se produce la similitud (tulya) entre la idea(pratyaya; contenido de la
mente) que se reprime y la que aparece(snta-uditau) [ahora en la mente], (los objetos que se
atenan y aparecen son similares).
Nota: Atunci cand doua continuturi mentale succesive sunt identice se manifesta transformarea focalizarii
mintii(ekagrata-parinama); continutul mental(pratyaya) care dispare este inlocuit imediat dupa stingerea sa
(in clipa urmatoare), de rasarirea unui continut identic cu cel disparut. ln other words, consciousness is
transformed toward focus as continuity develops between arising and subsiding perceptions
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
tata(tatah, tatas, tato)(8 ) = R: MW432.2 (indeclinabil) de aici; de aceea;din aceasta (parinama: transformari);
apoi;atunci;in consecinta, din aceasta forma, de aici, de acolo; din acel moment, pt.aceasta, pt. atat; asa, cum, egal cu; (neutru,
dativ, singular) deriva de la tad (1, ce, care, cui; 2, acesta,acela; 3, al lui;al lor ); gratie acestuia [controlului asupra
elementelor(bhuta-jayah)] I.22 - I.29 - II.48 - II.52 - II.55 - III.12 - III.36 - III.43 - III.46 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
E: by that; thereafter;therefore, from these, from that[mastery over the elements(bhuta-jayah)]; there;then, at this point; F:
partir de cela; grce cela; par l [ la victoire sur les lments (bhuta-jayah)]; S: MW432.2 (indeclinable) en consecuencia, de
esta forma, de ah, desde all, desde entonces, por eso, por lo tanto, por consiguiente, as, como, igual que; (neutro, ablativo,
singular); en ste (samdhi), deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de l, de ellos); I.22 - I.29 - II.48 - II.52 -
II.55 - III.12 - III.36 - III.43 - III.45 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
punar (9B1 ) = R: MW633.2 (indeclinabil) repetat, reinoit; iar,mereu;din nou; de asemenea; III.51; punah III.12; E:again;
furthermore; renew, renovate; S: MW633.2 (indeclinable) repetido, renovado, de nuevo, adems; III.51; punah III.12;
nta (shanta)(H) = R: MW1064.2 (masculin) imobil,tacut, stins; calm; linistit;paciIicat;impacat; linistit,echilibrat;
imperturbabil; neutru, trecute, latent; deriva de la: \am (a fi calm, a ramane tacut); 1) obiectul la timpul trecut; III.12 - III.14; E:
quiet, silent, noiseless;calm, calm down, quiet, quiescent, appeasement, subsided ;the past; S: MW1064.2 (masculino) inmvil,
quieto, pacfico, imperturbable; deriva de \am (estar calmado, permanecer quieto); 1) el objeto en tiempo pasado; III.12 -
III.14;
udita(3) = R: MW186.1 (masculin) aparitie;rasarit; manifestat ;iesit, aparut, activ, actual; activ; prezent; ud (a veni;a sosi; in
fata;in frunte) + ita deriva de la \i (a merge,a curge a circula); 1) obiect la care se face referire la timpul prezent; 2) obiec care
apare, care se arata; III.14; uditau (masculin, nominativ, dual) III.12; E: arisen;uprisen; spring up; manifestation, appearance,
rising; present; S: MW186.1 (masculino) surgido, aparecido, activo, actual; ud (arriba, adelante) + ita deriva de \i (ir, fluir,
circular); 1) objeto referido al tiempo presente; 2) objeto que surge, que se aparece o muestra; III.14; uditau (masculino,
nominativo, dual) III.12;
nta uditau (shanta uditau) = R: cel stins si cel rasarit;
tulya( F4) = R: MW451.3 (masculin) identic;egal;similar,comparabil, similar; deriva de la tul (a compara, greutate,a
testa greutatea unui lucru prin ridicare,a cantari,a reflecta asupra,a gandi,a medita); lll.12; tulyayoh (masculin,
genitiv, dual) lll.53; E: MW451.3 (masculine) similar, equal;identical; comparable,commensurable, able to be
compared, derivated from tul (to compare, heft, test the weight of something by lifting; ponder, reflect; think; take
into + account, take into + consideration, weigh, balance, weigh against, weigh up); lll.12; tulyayoh (masculine,
genitive, dual) lll.53; S: MW451.3 (masculino) comparable, similar; deriva de tul (comparar, sopesar); lll.12;
tulyayoh (masculino, genitivo, dual) lll.53;
pratyaya(44) = R: MW673.3 (masculin) notiune, intentie, idee prezenta (actuala, curent); baz sau coninut al constiinei
(vrittis:impulsuri);conceptie;idee;obiectul experientei; continut mental;mesajul subiectiv evocat de simbolul sonor sau de un
semnal; semnificatia; opinie; idee; conceptie;teorie; prati (opus, contrar, in spate, prezenta inainte de ceva) + aya deriva de \ir
(a merge, a curge, a se roti;a merge in cerc); 1) reprezentare, cunoastere; 2) gand care se naste,apare, se manifesta ori se arata,
adica ceea ce vine in constiinta , pasul final din exprimarea formelor gand-emotie; 3) denota un anumit coninut al constiinei
incluzand toate modificarile mentale (vritti)[descrise in:YS 1.5-11] dar si cunoasterea transcendenta (prajna); I.10 - I.18 - II.20 -
III.2 - III.35 IV.27; pratyayah (masculin, nominativ, singular) I.19; pratyayau (masculin, nominativ, dual) coninuturile
mentale in doua momente succesive; (cele doua)coninuturi mentale; III.12; pratyaynm (masculin, genitiv, plural) III.17;
pratyayasya (masculin, genitivo, singular) III.19; E: contents of the mind, perception, thought, intention, significance, meaning,
sense; representation; mental experience; all vrittis [described in:YS 1.5-11];experience, presented ideas; flow of cognition; the
cause, the feeling, causal or cognitive principle, notion, presented idea, cognition; S: MW673.3 (masculino) nocin, intencin,
idea presente; contenido, el contenido de la mente; conceptos y experiencias mentales; prati (opuesto, contra, detrs, presentado
ante algo) + aya deriva de \i (ir, fluir, circular); 1) representacin, conocimiento; 2) pensamiento que surge, aparece o se
muestra, es decir, aquello que viene al encuentro de la conciencia, paso final en la formacin gestltica; 3) denota cualquier
contenido de la conciencia, incluyendo las modificaciones mentales (vritti) y el conocimiento trascendente (praj); pratyaya
puede significar "causa, nocin e idea; denota cualquier contenido de la conciencia, siendo as ms abarcante que
cualquiera de los cinco vrittis o de las ms altas intuiciones (prajs) de nstasis (samdhi). Ambos fenmenos son,
en efecto, ideas que aparecen (pratyayas) y que continuamente son percibidas por el s mismo esencial (Feuerstein,
George "Encyclopedic Dictionary of Yoga). I.10 - I.18 - II.20 - III.2 - III.35 IV.27; pratyayah (masculino, nominativo,
singular) I.19; pratyayau (masculino, nominativo, dual) III.12; pratyaynm (masculino, genitivo, plural) III.17; pratyayasya
(masculino, genitivo, singular) III.19;
citta(chitta)(V) = R: MW395.3 (neutru) mintea[tiparul "etichetarii",care apeleaza la simboluri verbale(cuvinte) sau
vizuale(imagini, ideograme, caractere), conduce la o eroare de procesare a realitatii si la traducerea termenului citta(chitta)
drept obiect;in realitate chitta nu este un obiect, ci un proces ,un fluviu,un flux de vrittis]; traficul din minte; amintiti-va ca "nu ne
putem scalda de doua ori in apa aceluiasi ru"; in univers nu exista lucruri ci doar procese-mintea este o curgere ca un ru ,care
se modifica permanent, un trafic de imagini, gnduri, senzatii (vedeti:vritti);a considera mintea un obiect conduce la neglijarea
"vegherii": mintea e un proces, ca si un ru iar fara practicarea constientei impartiale nu trecem dincolo de tesatura care
alcatuieste ecranul; constiina periferica; mentalul; substanta mentala; ratiunea, inteligenta, constiina;procesele care conduc la
manifestarea ecranului mental; constiena;memorie(a-si aduce aminte);gnd, idee,parere; deriva de la \cit (a percepe, a
observa,a cunoaste); 1) senzatie perceputa, asupra careia mintea se fixeaza; 2) mintea ori constiinta in totalitatea sa, impreuna cu
toate activitatile si functiile sale 3) sediul, organul, ansamblul functiilor, activitatilor, proceselor intelectuale, volitive si
emotionale ale individului; 4) se compune din intelect (buddhi, mahat; asmitmatra), constiinta existentei individuale
(asmit, ahmkara) si mintea sensibila (manas) sau centralizatorul terminalelor (indriya)de perceptie senzoriala(jnanen
indriya) si de actiune (karmen indriya); 5) termen similar conceptului de instrument intern (antahkarana) din Samkhya si
Vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.34 - IV.15 - IV.16 - IV.18 - IV.21; cittam (neutru, nominativ, singular) I.37 - IV.5 -
IV.23 - IV.26; cittasya (neutru, genitiv, singular) II.54 - III.1 - III.11 - III.12 - III.38 - IV.17; cittni (neutru, nominativ, plural)
IV.4; E: mind;mind stuff; consciousness; reason ;intelligence; mental screen; F: mental; S: MW395.3 (neutro) mente, razn,
inteligencia, conciencia; deriva de \cit (percibir, observar, conocer); 1) sensacin, aquello que es percibido, aquello sobre lo que
la mente se fija; 2) mente o conciencia en su totalidad, como conjunto de todas sus actividades y funciones; 3) la sede, el rgano,
el conjunto de las funciones, actividades, procesos intelectivos, volitivos y emocionales del individuo; 4) se compone de intelecto
(buddhi, asmitamatra), conciencia de existencia individual (asmit, ahamkara) y mente sensible (manas); 5) es similar al
concepto de instrumento interno (antahkarana) en el samkhya y el vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.34 - IV.15 - IV.16
- IV.18 - IV.21; cittam (neutro, nominativo, singular) I.37 - IV.5 - IV.23 - IV.26; cittasya (neutro, genitivo, singular) II.54 - III.1
- III.11 - III.12 - III.38 - IV.17; cittni (neutro, nominativo, plural) IV.4;
ekgrat (ekagrata) (V4) = R: MW230.1 (femenin) atentie intr-un singur punct; concentrare intr-un punct sau
intr-o directie, fixitate; focalizare; atentie extrema; eka (unu) + agra (punct) + t (sufix femenin ce indica "calitatea); 1)
proces care se afla la temelia tehnicii de concentrare (dhran); 2) sinonim al termenului ekgrya (unidirectionalitate
mentala); lll.12; ekgratayoh (femenin, locativ, dual) lll.11; E: MW230.1 (femenine) one-pointedness, focus;
focusing; concentration (centralization; merger) in one point or in one direction, most extreme possible attention;
eka (one) + agra (point) + t (feminine suffix which indicates "quality or attribute); 1) subjacent or underlying process
of the concentration technique (dhran); 2) synonymous(having the same or almost the same meaning, equivalent)
of ekgrya (unidirectionality of mind; one-way flow of the processes we call mind); lll.12; ekgratayoh (femenine,
locative, dual) lll.11; S: MW230.1 (femenino) concentracin en un punto o en una direccin, atencin extrema; eka
(uno) + agra (punto) + t (sufijo femenino que indica "cualidad); 1) proceso subyacente de la tcnica de
concentracin (dhran); 2) sinnimo de ekgrya (unidireccionalidad mental); lll.12; ekgratayoh (femenino, locativo,
dual) lll.11;
parima(parinama)(91HR) = R: MW594.3 (masculin) transformare;schimbare;mutatie;evolutie, modificare, maturizare;
consecinta;rezultat;termenul parinama se refera la lumea efemera sau tranzitorie, in continua transformare sau schimbare(unde
orice atasare de efemer conduce automat la suferinta );imaginati-va zona de tranzitie, situata la suprafata oceanului; doar
suprafata, interfata sau zona de jonctiune e agitata de valuri; zona de competitie dintre contrarii(dualitate, interactiune,
contradictii); dezvoltare, expansiune,crestere naturala; pari (in jur;rotatie) + \nam (a se inclina, dublare,multiplicare); 1) evolutia
Prakriti la contactul cu Purusha; II.15 - III.15 - III.16 - IV.14 - IV.32 - IV.33; parinmah (masculin, nominativ, singular) III.9 -
III.11 - III.12 - IV.2; parinmh (masculin, nominativ, plural) III.13; E: transformation;change, mutation; consequences;
development; expansion; stage of evolution; growth; S: MW594.3 (masculino) transformacin, cambio, evolucin, modificacin,
desarrollo natural; pari (alrededor) + \nam (inclinarse, doblarse); 1) evolucin de prakriti al contacto con purusha; II.15 - III.15 -
III.16 - IV.14 - IV.32 - IV.33; parinmah (masculino, nominativo, singular) III.9 - III.11 - III.12 - IV.2; parinmh (masculino,
nominativo, plural) III.13;
ekgrat parima (ekagrata parinamah)(V491HR) = R: (compus) transformarea mentala caracteristica
focalizarii mintii intr-un punct(ekgrat); transformarea numita ekagrata; mutatia absorbtiei intr-un obiect unic; ekgrat
(unidirectionalitatea proceselor mentale) + parinma (transformare, schimbare,mutatie, evolutie); lll.13; E: mode of
one-pointedness ;transformation to one-pointedness; S: ekgratparinma (compuesto) transfomacin mental
caracterstica del ekgrat; ekgrat (unidireccionalidad mental) + parinma (transformacin, cambio, evolucin);
lll.13;
Comentarii/Commentary:
[F] Comments: Here Patanjali tells us that the one-pointedness of the ecstatic state is due to a succession of similar
contents of consciousness. Ideas flash up momentarily, and their similarity gives us the impression of continuity.
[RO] n ekagrata parinama aceasi ntiprire apare si dispare din timp n timp. Intipririle, de exemplu AUM,
apar si dispar alternativ. Calitatea ntipririlor care diminueaz si a acelora care apar trebuie s Iie aceeasi, dar
intervalul dintre acestea este att de scurt nct este diIicil pentru un aspirant obisnuit s-l constientizeze.
Atunci cnd vedem un Iilm pe un ecran, noi nu putem vedea Iiecare imagine separat, pentru noi exist
continuitate. Analog este si n cazul lui ekagrata parinama. Apariia si dispariia ntipririi poate fi att de
rapid nct ea scap ateniei noastre, si noi avem impresia c exist un Ilux continuu al acelei pratyaya
(coninut al minii). Cu toate c diIerena dintre cele dou stadii este diIicil de perceput, ea exist totusi, si
ar fi o eroare din partea noastr s credem c este numai o singur stare.Mintea este Ierm Iixat n
concentrare, si n acest caz noi percepem diIerenele dintre cele dou stri, dar n mod obisnuit mintea
noastr sare de la un obiect la altul, si acesta este motivul pentru care n scripturi se spune c mintea se
misc de la un obiect la altul, ncontinuu. n samadhi mintea este complet suprimat, dar n celelelate stri,
chiar dac este Iocalizat, ea continu s se miste. Aici este miscarea lui pratyaya (coninut al minii); o
pratyaya apare, si apoi tot ea reapare. Acest proces continu un timp. El este numit ekagrata parinama al
minii.
YS 3.13. 3.13. Q -|* ~+||||| |*||:.
96+6|-49PTl4Fl9|TlPl-4l4l6l-+{(+
etena bhtendriyesu dharma-laksanvasth-parinm vykhyth
etena bhtendriyesu dharmalaksanvasthparinm vykhyth // (13.1)
etad bhta-indriya vykhy
etena bhutendriyesu dharmalaksanavasthaparinama vyakhyatah
Traducerea convergenta/ConvergentTranslation:
R:Prin aceasta(prin ceea ce s-a spus in ultimile patru sutra despre: nirodha-parinama, samadhi-
parinama si ekagrata-parinama ) sunt explicate si celelalte transformari: dharma- parinama
(transformari ale proprietatilor proprii), lakshana-parinama (transformari legate de caracteristici
temporale) si avastha-parinama (transformari de stare sau nivel de constiinta) ale elementelor
(bhuta) si ale caracteristicilor instrumentelor (indriya) [de cunoastere (jnana-indriya) si de actiune
(karmen-indriya). E: By this (by what has been said in the last four sutras on nirodha-
parinama,samadhi-parinama si ekagrata-parinama) are also explained the other transformation of
the property (dharma- parinama), of the character (lakshana-parinama), of the condition
(avastha- parinama) in the elements (bhuta) and the organs (indriya) [of cognition (jnana-indriya)
and action (jnana-indriya)]. F: Par cela (les trois changements nirodha-parinama, samadhi-
parinama si ekagrata-parinama) sont expliques les transformations intrinseques qui se
manifeste au niveau de la nature profonde des attributs essentiels ou des caractristiques
(dharma-parinama), soit des caractristiques temporelles la variation de temps (lakshana-
parinama), soit des tats ou de condition (avastha- parinama) lies aux lments (bhutas) et des
organes( indriyas) [organes des sens (jnana-indriya) et de action (karmen-indriya)]. (c'est dire,
tous les phnomnes connaissables). S: [Por analoga] con estas (etena) [tres transformaciones:
nirodha-parinama, samadhi-parinama si ekagrata-parinama), se explican (vykhyth) los
cambios en la forma (constitutiva) (dharma- parinama), caracterstica temporal (lakshana-
parinama) y estado o condicin (avastha-parinama, (respecto de) los elementos (bhutas) (y) los
rganos ( indriyas) [sensitivos(jnana-indriya) y de las acciones (jnana-indriya)].
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
etad (V) = R: MW264.2 (pronume demostrativ, neutru) acesta, prin asta; aici, acum; asa;ca sa; astfel;asa; etay (femenin,
instrumental, singular) I.44; etena (masculin, instrumental, singular) prin aceasta;in acelasi fel; YS III.13,YS III.22; E:
MW264.2; this; here;now; so, in order that;thus; etay (femenine, instrumental, singular) I.44; etena (masculine, instrumental,
singular) by this; in, it follows that; YS III.13,YS III.22; F: par cela;ici; maintenant; comme a ;si, tellement; ainsi; S:
MW264.2 (pronombre demostrativo, neutro) esto, aqu, ahora, as; etay (femenino, instrumental, singular) YS I.44; etena
(masculino, instrumental, singular) del mismo modo; YS III.13,YS III.22;
EKWD(bhuta)(R) = R: MW 761.3 (masculin) element; esenta,creatura, fiinta,spirit; deriva de \bh (a fi; a deveni;a se
transforma;a exista); 1) indica existenta in devenire, in ceea ce priveste dezvoltarea sa; 2) elementele dense care alcatuiesc
corpul fizic si lumea vizibila sa tangibila,palpabila de care suntem constienti in cursul experientelor senzoriale; II.18 - III.13 -
III.17 - III.44; bhtatvt (neutru, ablativ, singular) III.20; E: element; the basic elements [i.e. earth, air, fire, water,
ether];creature, being;essence, inherent nature of something, spirit; S: MW761.3 (masculino) elemento, esencia, ser, criatura;
deriva de \bh (ser, convertirse, existir); 1) indica la existencia en devenir, en cuanto desarrollndose; 2) elementos densos que
constituyen el cuerpo fsico y el mundo visible o tangible, de los cuales tenemos conciencia en las experiencias sensoriales; II.18
- III.13 - III.17 - III.44; bhtatvt (neutro, ablativo, singular) III.20;
indriya (4) = R: MW167.2 (neutru) putere; terminale;instrumente;teminale de perceptie si de actiune; organe de sim si
de actiune; organele simturilor; terminale cognitive sau de receptie (de cunoastere- jnanendriya) si efectoare sau de emisie (de
actiune- karmendriya); organe de actiune; cele 11 terminale (5 jnana indriya-porti senzoriale;5 karma indriya- instrumente
efectoare si manas-mintea-simtul intern-centralizatorul care proceseseaza informatia); indra (zeitate vedica) + ya deriva de la \i (a
merge;a curge, a circula); 1) facultate senzitiva corespunzatoare unui organ de simt; 2) ceea ce apartine sau este legat de indra;
II.18 - II.41 - II.43 - III.47; indriynm (neutru, genitiv, plural) II.54 - II.55; indriyesu (masculin, locativ, plural) III.13; E: the
eleven organs,instruments or terminals: ten indriyas:5 jnana indriya(sense organs; sensory apparatus); 5 karma indriya(action
organs); including manas-thought; terminals for sensory perception(jnanendriya) and action(karmendriya);in the organs of
perception and action; sensory apparatus; S: MW167.2 (neutro) poder, nstrumento, rganos de los sentidos; los
rganos(indriya)[de percepcin (jnanendriya ;los rganos conocimiento) y de accin (karmendriya)]; los janendriya-s
(jnana-indriy-s) son los cinco poderes de percepcin: Shrtra (poder auditivo), Tvk (poder tctil), Cksus (poder visual),
Jihva (poder gustativo) y Ghrana (poder olfativo). A su vez, los Karmendriya-s (Krma-indriy-s) son los cinco Poderes de
accin: Vak (poder del habla), Pan (poder prensil), Pada (poder locomotivo), Pay (poder excretorio) y Upstha (poder de la
actividad sexual y la tranquilidad); indra (deidad vdica) + ya deriva de \i (ir, fluir, circular); 1) facultad sensitiva orrespondiente
a un rgano de los sentidos; 2) perteneciente o relativo a indra; II.18 - II.41 - II.43 - III.47; indriynm (neutro, genitivo, plural)
II.54 - II.55; indriyesu (masculino, locativo, plural) III.13;
dharma(0R) = R: MW510.3 (masculin) 1) virtute, merit; calitate, caracteristica; proprietate; proprieti; Iuncie; 2) datorie,
justitie, lege naturala, religie, ordinea stabilita, obicei;conventie; institutie, obligatie individuala sau colectiva (fizica, morala sau
spirituala); 3) forma, aspect schimbator, calitate, proprietate, functie; atribut, caracteristica unui obiect; deriva de la: dhr (a
retine, mentine, a sustine); III.13 - III.14 - III.45; dharmnm (masculin, genitiv, plural) IV.12; E: property, visible form,
experiential substance; the law, scale of values, nature; the law of the individual, values; property, visible form, experiential
substance; custom having legal authority; custom, habit, convention; institution; S: MW510.3 (masculino) 1) virtud, mrito; 2)
deber, justicia, ley natural, religin, orden establecido, costumbre, institucin, obligacin individual o colectiva (fsica, moral o
espiritual); 3) forma, aspecto cambiante, cualidad, propiedad, funcin, atributo, caracterstica de un objeto; deriva de dhr
(retener, mantener, soportar); III.13 - III.14 - III.46; dharmnm (masculino, genitivo, plural) IV.12;
lakaa(lakshana)(HHH) = R: MW892.1 (masculin) caracteristica temporala; caracter; factori temporali:perioada,epoca;
factori temporali: marca, simbol; deriva de la: laks (a recunoaste,a observa); 1) mod de existenta specific al unui obiect; 2)
caracteristica particulara supusa trecerii timpului; 3) aparitie in timp; III.13 - III.54; E: characteristic, time factors; time, period,
epoch; particular properties; F: marque,signe;attribut; caractre; apparence; les caractristiques temporelles; S: MW892.1
(masculino) caracterstica, marca, smbolo; deriva de laks (reconocer, observar); 1) modo de existencia especfica de un objeto,
2) caracterstica particular sujeta al paso del tiempo, 3) aparicin en el tiempo; III.13 - III.54;
avasthavastha) (NT) = R: MW106.1 (femenin) conditie, stare (grosiera sau subtila); stare mentala;condiie;situatie; ava
(fara;afara de; departe;distantat; separat) + \sth (permanenta, a dura a fi;a continua); III.13; E:state of mind; condition;
situation; S: MW106.1 (femenino) condicin, estado (burdo o sutil); ava (fuera, lejos, apartado) + \sth (permanecer, durar,
estar, continuar); III.13;
parima(parinama)(91HR) = R: MW594.3 (masculin) transformare;schimbare;mutatie;evolutie, modificare, maturizare;
consecinta;rezultat;termenul parinama se refera la lumea efemera sau tranzitorie, in continua transformare sau schimbare(unde
orice atasare de efemer conduce automat la suferinta );imaginati-va zona de tranzitie, situata la suprafata oceanului; doar
suprafata, interfata sau zona de jonctiune e agitata de valuri; zona de competitie dintre contrarii(dualitate, interactiune,
contradictii); dezvoltare, expansiune,crestere naturala; pari (in jur;rotatie) + \nam (a se inclina, dublare,multiplicare); 1) evolutia
Prakriti la contactul cu Purusha; II.15 - III.15 - III.16 - IV.14 - IV.32 - IV.33; parinmah (masculin, nominativ, singular) III.9 -
III.11 - III.12 - IV.2; parinmh (masculin, nominativ, plural) III.13; E: transformation;change, mutation; consequences;
development; expansion; stage of evolution; growth; S: MW594.3 (masculino) transformacin, cambio, evolucin, modificacin,
desarrollo natural; pari (alrededor) + \nam (inclinarse, doblarse); 1) evolucin de prakriti al contacto con purusha; II.15 - III.15 -
III.16 - IV.14 - IV.32 - IV.33; parinmah (masculino, nominativo, singular) III.9 - III.11 - III.12 - IV.2; parinmh (masculino,
nominativo, plural) III.13;
vykhyta (vyakhyata) (4C4) = R: MW1036.1 (masculin) explicat, expus, descris, prezentat in detaliu; vi (divizat,
separat, departe) + (a avea;a face, cartre,circa, aici) + khy (cunoscut;stiut) + t (sufix femenin care arata calitatea);
vykhyt (femenin, nominativ, singular) I.44; vykhyth (masculin,nominativ, plural) III.13; E:described, explained ;being
explained, described; S: MW1036.1 (masculino) explicado, expuesto, descrito, detallado; vi (dividido, apartado, lejos) + (a,
hacia, aqu) + khy (conocido, sabido) + t (suIijo Iemenino que indica 'cualidad); vykhyt (Iemenino, nominativo, singular)
I.44; vykhyth (masculino, nominativo, plural) III.13;
dharmapariPD (0R91HR) = R: (compus) transformare a caracteristicilor morphogenetice;informationale;schimbare a
formei; dharma (atribut al formei) + parinma (transformare,schimbare, evolutie); III.13+ parinma (transformare,schimbare,
evolutie); III.13; S: (compuesto) cambio en la forma; dharma (atributo de forma) + parinma (transformacin, cambio,
evolucin); III.13
lakDDSDULPD (HHH91HR) = R: (compus) transformare in timp; laksana (caracteristica temporala) + parinma
(transformare,schimbare, evolutie); lll.13;S: (compuesto) cambio en el tiempo; laksana (caracterstica temporal) + parinma
(transformacin, cambio, evolucin); III.13;
DYDVWKSDULPD (NT91HR) = R: (compus) transformare de stare ,conditie; avasth (stare ,conditie) + parinma
(transformare,schimbare, evolutie); lll.13;S: (compuesto) cambio en la condicin; avasth (estado, condicin) + parinma
(transformacin, cambio, evolucin); III.13;
Comentarii/Commentary:
Nota: Prin aceasta(fazele de stapanire a transformarilor mentale:nirodha-parinama,samadhi-parinama si
ekagrata-parinama) sunt explicate si dharma- parinama (transformari ale caracterului propriu; modificari ale
naturii,esentei fenomenului;aparitia unui fenomen nou esential diferit;transformarea unui fenomen in altul),lakshana-
parinama (transformari legate de timp;modificarea unui fenomen in functie de cele trei aspecte ale timpului:trecut,
prezent, viitor) si avastha- parinama(transformari de stare sau nivel de constiinta) a caracteristicilor
instrumentale(organele sau terminalele de cunoastere senzoriala(jnana-indriya) si de actiune(karmen-indriya)si
obiectuale[transformari la nivelul celor cinci bhuta (elemente) ale Prakriti(natura,materie;numita in filosofia
samkhya si pradhana-lit.:"natura nemanifestata;neevoluata; materia originala) in forma lor grosiera(sthula-bhuta) si
subtila(sukshma-bhuta)];
[F]Comments: This is a difficult aphorism. Vysa, in his Yoga-Bhshya, offers the following illustration: The
substance clay may appear as either a lump of clay or a water jar. These are its external forms (dharma), and the
change from the one to the other form does not affect the substance (dharmin) itself: The clay remains the same, but
the lump or jar do not have a spatial existence only, they are also placed in time. Thus, the water jar is the present
time-variation of the clay. Its past time-variation was the lump of clay. Its future time-variation will presumably be
dust. But, again, throughout these transformations in time, the substance remains the same. Time is a succession of
individual moments (kshana), which imperceptibly alter the condition of the water jar; this is the well-known process
of decay, or aging. The same applies to consciousness (citta).
[RO] TransIormrile sau schimbrile din elemente sau organe de sim trebuie nelese ca Iiind analoage cu transIormrile
explicate n sutras-urile precedente. Asa cum mintea suIer ntreita schimbare sau transIormare, datorit lui samyama,
sub forma lui samadhi, ekagrata (Iocalizare) si nirodha (blocare), la Iel elementele si organele de sim suIer trei tipuri
de schimbri, numite dharma, lakshana si avastha. Odat cu cresterea corpului au loc anumite schimbri. Pe msur ce
mbtrnii au loc schimbri n corp si n organe. SemniIicaia acestei sutra este c atunci cnd mintea suIer o
transIormare, o transIormare similar are loc n percepia simurilor si n organele de sim.
Analiznd aceste concepte n proIunzime, mintea suIer transIormri si corespunztor acestor transIormri ale lui chitta
(minte), au loc transIormri n corp si n obiectele percepiei. Aceste transIormri sunt dup cum urmeaz:
1. Dharma parinama - chitta este transIormat din punctul de vedere al proprietii sau structurii (dharma) ei.
2. Lakshana parinama - chitta este transIormat din punctul de vedere al caracteristicilor ei.
3. Avastha parinama - chitta este transIormat din punctul de vedere al condiiei sale.
Prima transformare este n samadhi. Atunci cnd ncercai s eliminai distraciile minii n timpul practicii lui samyama,
chitta suIer o anumit schimbare n ceea ce priveste natura sa. n ekagrata, chitta va suIeri alt schimbare n structur
sau proprietate, n caracter si condiie. Apoi, cnd chitta trece prin nirodha parinama, va suferi o a treia transformare n
proprieti, caracter si condiie. AstIel, n toate cele trei stadii ea trece prin dharma, lakshana si avastha parinama.
Exact n aceeasi manier au loc si transIormrile din organele de sim si din elemente.Exist cinci elemente, pmnt, ap,
Ioc, aer si eter, si zece organe de sim, cinci din ele Iiind cognitive si cinci Iiind motorii. Organele cognitive sunt legate de
bhuta (element) corespondent; de exemplu, urechile percep sunetul, care este o calitate a eterului; pielea percepe
pipitul, care este o calitate a aerului s.a.m.d., dar simurile nu lucrez independent. Ele trebuie conectate cu mintea sau
chitta, altfel acestea n-au cui trimite impulsurile respective.Atunci cnd chitta suIer cele trei tipuri de transIormri,
organele de sim si cele cinci elemente suIer de asemenea n urma acestor schimbri. Elementele si indriyas-urile
(organele de sim) suIer treptat schimbrile numite dharma (calitate, proprietate), lakshana (caracteristic) si avastha
(condiie, stare), schimbri ce au loc n timpul lui samadhi, ekagrata si nirodha. Percepia este dharma celor cinci
simuri, si aceast dharma este modiIicat odat cu transIormrile lui chitta (minte, constiina individual).Scopul
acestei sutra este de a dovedi c n decursul timpului, prin samyama, yoghinul este capabil s Iac multe Ieluri de
miracole. Ea este un Iel de dovad, astIel ca s nelegei cum, prin concentrare dharma, lakshana si avastha, aparinnd
simurilor si elementelor, pot Ii transIormate. Acest lucru se va clariIica n discuia puterilor psihice.
Por "elementos y sentidos se entiende el mundo entero. Percibidos o no, los cambios se suceden
incesantemente. Ellos son de tres tipos. El primero se refiere a las distintas formas constitutivas con que
las cualidades (dharma) se presentan. La transformacin de una cosa en otra requiere una sucesin
temporal (lakshana). Las modificaciones de forma y tiempo determinan un estado nuevo, un cambio de
condicin (avasth), que puede ser mejor o peor, burdo o sutil, etc (Gardini, Walter "Yoga clsico).
Parinma (transformacin) es el punto clave de la filosofa de Patjali. Supone un cambio estricto. La
transformacin es de tres tipos: (i) dharmaparinma, o el cambio en la forma de una substancia; (ii)
lakshanaparinma, o el cambio implcito en el hecho de que el tiempo (kla) consiste de pasado, presente
y futuro; (iii) avasthparinma, o el cambio cualitativo debido al efecto del tiempo (es decir, de la edad),
como cuando una vasija de barro se rompe y se vuelve polvo (Feuerstein, George "Encyclopedic
Dictionary of Yoga); (Witcher, lan "The lntegrity of the Yoga Darshana).
Todo lo que es fluye y cambia incesantemente de forma. Vivimos en un continuo proceso de
transformacin, en un devenir que, obedeciendo a la inderrogable teleologa a que se halla sujeto el
universo, acta las infinitas potencialidades de la prakriti, para luego reconducirlo todo al primigenio
equilibrio. Nosotros nos hallamos envueltos en esta mutacin, aunque no nos percatemos de sus
momentos particulares, aunque los podamos inducir del hecho de que observamos continuos cambios en
las cosas, ya sea cambios de cualidad (dharmaparinma), o de situacin o colocacin (avasth), o de
sucesin temporal (lakshanaparinma) (Tucci, Giuseppe "Historia de la filosofa hind).
La sustancia de la arcilla puede mostrarse como un bloque de arcilla o como un jarrn. Estas son sus
formas (dharma) externas, y el cambio de una a otra no afecta a la sustancia (dharmin) misma. La arcilla
permanece igual. Pero el bloque o el jarrn no solo tienen una existencia espacial sino que tambin estn
situados en el tiempo. De esta forma, el jarrn es la variacin temporal (lakshanaparinma) presente de la
arcilla. Su variacin temporal en el pasado era el bloque de arcilla. Su variacin temporal en el futuro ser
presumiblemente el polvo. A lo largo de este cambio en el tiempo, la sustancia permanece idntica.
Cmo tiene lugar el cambio en el tiempo? Esta pregunta se contesta mediante el tercer tipo de cambio,
el de la condicin (avasth) de un objeto. El tiempo es una sucesin de momentos individuales que
alteran imperceptiblemente la condicin del jarrn; esto se conoce con el trmino envejecimiento
(Feuerstein, Georg "The Yoga-Stra of Patajali).
Las dos analogas siguientes ayudan a explicar los conceptos de propiedad (dharma), cambios (lakshana)
y condicin (avasth). El polvo de arcilla se convierte en una masa para fabricar una vasija. El polvo de
arcilla es su propiedad (dharma), la masa es su modificacin (lakshana), y la vasija es la condicin final
(avasth). Si el alfarero quiere modificar la forma de la vasija, la rompe para devolverla a su estado
original a fin de re-formarla. Lo mismo sucede con un anillo de oro. Para rehacerlo, el orfebre debe
derretirlo para que vuelva su estado original. Un hombre puede ser hijo, hermano, sobrino, cuado, yerno,
padre, tio, suegro o abuelo, pero sigue siendo el mismo hombre. El hombre es el dharma, la sustancia
original; sus relaciones diversas con los dems son lakshana; y su estado culminante avasth (lyengar,
BKS "Luz sobre los Yoga Stras de Patajali, p. 281-282).
YS 3.14. 7|||*|*7||| |
Hl-6l|(6l-49(74Pl+9l6lPl+{v+
sntoditvyapadesya-dharmnupti dharmi
sntoditvyapadesyadharmnupti dharmi // (14.1)
snta-udita-avyapadesya-dharma-anuptin dharmin
shanta udita avyapadeshya dharma anupati dharmi
Traducerea convergenta/ConvergentTranslation:
[DM] R: ln toate caracteristicile (dharma) [proceselor (structurilor)] exista un substrat comun
imuabil (dharmin) indiferent daca sunt shanta ( pacificate, echilibrate; latente, neutre, trecute),
udita (active; manifestate, prezente) ori avyapadesha (nemanifestate; viitoare);
E: ln all the properties (dharma) [of the processes(objects)] there is a common immutable,
substratum(dharmin)- which continues its existence all through the varying characteristics,
namely, shanta ( the quiescent, latent i e. past), udita ( uprisen, i.e. active, present), or
avyapadesha ( unmanifest, latent , future);
F: Toutes ces caractristiques(dharma) [des objects, des processus]) se fond sur un substrat
commun immutable (dharmin) qu'elle soit manifest ou non [c'est--dire]: shanta ( l'inactif, c'est
dire le pass); udita (l'mergent, c'est dire le prsent) ou avyapadesha(l'immanifeste, c'est a
dire le futur). S: En todas las propiedades (dharma) es comn (anupti) la sustancia inmutable
(dharmin) que permanece tras las formas de: shnta (latentes, inmvil ), udita (activas) y
avyapadesya (indeterminadas; no manifestadas );
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
nta (shanta) (H) = R: MW1064.2 (masculin) imobil,tacut, stins; calm; linistit;paciIicat;impacat; linistit,echilibrat;
imperturbabil; neutru,trecute, latent; deriva de la: \am (a fi calm, a ramane tacut); 1) obiectul la timpul trecut; III.12 - III.14; E:
quiet, silent, noiseless;calm, calm down, quiet, quiescent, appeasement, subsided ;the past; S: MW1064.2 (masculino) inmvil,
quieto, pacfico, imperturbable; deriva de \am (estar calmado, permanecer quieto); 1) el objeto en tiempo pasado; III.12 -
III.14;
udita(3) = R: MW186.1 (masculin) aparitie;rasarit; manifestat ;iesit, aparut, activ, actual; activ; prezent; ud (a veni;a sosi; in
fata;in frunte) + ita deriva de la \i (a merge,a curge a circula); 1) obiect la care se face referire la timpul prezent; 2) obiec care
apare, care se arata; III.14; uditau (masculin, nominativ, dual) III.12; E: arisen;uprisen; spring up; manifestation, appearance,
rising; present; S: MW186.1 (masculino) surgido, aparecido, activo, actual; ud (arriba, adelante) + ita deriva de \i (ir, fluir,
circular); 1) objeto referido al tiempo presente; 2) objeto que surge, que se aparece o muestra; III.14; uditau (masculino,
nominativo, dual) III.12;
avyapade\D(avyapadeshya) (N49 t4) = R: MW111.3 (masculin) nedeterminat, nedefinit; nemanifestat; a
(nu;negare;fara) + vi (divizat, separat,indepartat) + apa (departe;fara; separare) + deya, deriva de la \di (a indica,a semnala) +
ya deriva de la: \i (a merge;a curge;a circula); 1) subtil, ascuns, indeterminabil, indescriptibil, inca nemanifestat; 2) viitor;
III.14;;E:unmanifest; the future. indescribable; S: MW111.3 (masculino) indeterminado, indefinido; a (no) + vi (dividido,
apartado, lejos) apa (lejos, Iuera; separacion) deya, deriva de \di (indicar, sealar) + ya deriva de \i (ir, fluir, circular); 1)
sutil, escondido, indeterminable, indescriptible, an no manifestado; 2) futuro; III.14;
dharma(0R) = R: MW510.3 (masculin) 1) virtute, merit; calitate, proprietate;proprieti; Iuncie; 2) datorie, justitie, lege
naturala, religie, ordinea stabilita, obicei;conventie; institutie, obligatie individuala sau colectiva (fizica, morala sau spirituala); 3)
forma, aspect schimbator, calitate, proprietate, functie; atribut, caracteristica unui obiect; deriva de la: dhr (a retine, mentine, a
sustine); III.13 - III.14 - III.45; dharmnm (masculin, genitiv, plural) IV.12; E: property, visible form, experiential substance;
the law, scale of values, nature; the law of the individual, values; property, visible form, experiential substance; custom having
legal authority; custom, habit, convention; institution; S: MW510.3 (masculino) 1) virtud, mrito; 2) deber, justicia, ley natural,
religin, orden establecido, costumbre, institucin, obligacin individual o colectiva (fsica, moral o espiritual); 3) forma, aspecto
cambiante, cualidad, propiedad, funcin, atributo, caracterstica de un objeto; deriva de dhr (retener, mantener, soportar); III.13
- III.14 - III.46; dharmnm (masculino, genitivo, plural) IV.12;
anupWQanupatin) (NB9B ) = R: MW35.2 (masculin) a urma ori a merge dupa ceva ca efect,consecinta ori rezultat;
comun; anu (a urma, cu; unit) + ptin ( a cade, a pica;a suferi,a suporta;a apare,a arata), deriva de la: \pat (a zbura; a iesi;a
cadea,a plonja); a obtine ceva in consecinta; a urma, a continua; de acord;conform cu ceva; anupt (masculin, nominativ,
singular) I.9 - III.14; E: following, relying upon; that comes after, goes through; S: MW35.2 (masculino) seguir o ir tras algo
como consecuencia o resultado; anu (detrs, con, junto) + ptin (caer, subir, aparecer, mostrarse), deriva de \pat (volar, caer);
tratar de conseguir algo, proseguir, continuar; de acuerdo o conIorme a algo; anupt (masculino, nominativo, singular) I.9 -
III.14;
GKDUPQ (dharmin) (0RB ): : R: MW512.3 (masculin) posesor al dharma; dharma (forma, calitate,proprietate) + in (sufix
care indica posesia); 1) naturaletea esentiala subadiacenta ori substanta imutabila (dravya) a inui obiect, in opozitie cu
forma sa schimbatoare (dharma);cel ce poarta atributele; 2) se identifica cu izvorul manifestarii (pradhna), materia
primordiala (prakriti), nedeterminatul (alinga) si nemanifestatul (avyakta); dharm (masculin, nominativ, singular) III.14;
substratum-ul proprietilor; (Prakriti); E:substrate, substance; basic characteristics, the essential, support, substratum; S:
MW512.3 (masculino) poseedor del dharma; dharma (forma, cualidad) + in (sufijo que indica posesin); 1) naturaleza
esencial subyacente o substancia inmutable (dravya) de un objeto, en oposicin a su forma cambiante (dharma), es decir, lo
que lleva los atributos; 2) se identifica con la fuente de la manifestacin (pradhna), la materia primordial (prakriti), lo
indeterminado (alinga) y lo inmanifestado (avyakta); dharm (masculino, nominativo, singular) III.14;
Comentarii/Commentary:
[RO] n timp ce au loc transIormri n proprietile, caracteristicile si strile lui chitta (minte), bhutas (elemente) si indriyas (organe
de sim), trebuie s existe ceva care rmne neschimbat, care este comun tuturor acestor schimbri. n IilosoIia yoga, este un fapt
comun ca dincolo de toate schimbrile s existe un Iactor care s Iie dincolo de orice schimbare.
Corpul se schimb odat cu vrsta, dar eu-l sau sinele rmne neschimbat, nu numai pe durata acestei nasteri, ci de-a lungul ntregului
sir de nasteri. Strile mele schimbtoare, de la copilrie pn la btrnee, mi sunt atribuite numai pentru c n mine exist un
principiu care nu este afectat de schimbare. Acest principiu este numit "dharmi". Acesta nu este corpul sau mintea ori constiina sau
ntipririle (samskaras), deoarece toate acestea se schimb cu timpul.
Buddhiytii nu cred n nici un lucru permanent. Ei spun c orice suIer o anumit schimbare n decursul vieii, ca o Ilacr care arde
continuu, dar care de Iapt se schimb n Iiecare moment. n mod similar, totul pe lume se schimb n Iiecare moment. Buddhiytii nu
cred n ideea de dharmi, dar filosofia Yoga are nevoie de ideea de dharmi pentru a putea explica posibilitatea miracolelor. Prin
urmare, se spune n aceast sutra c dharmi este substratum-ul tuturor schimbrilor, trecute si prezente sau chiar viitoare.
YS 3.15. 7| ||| j:
#Pl-4t49|TlPl-4t4 (6-+{-+
kramnyatvam parinmnyatve hetuh
kramnyatvam parinmnyatve hetuh // (15.1)
krama-anyatva parinma-anyatva hetu
kramanyatvam parinamanyatve hetuh
Traducerea convergenta/ConvergentTranslation:
R: Cauza (hetu) deosebirii (anyatve) transformarilor (parinama) este diferenta(anyatvam) in
procesul cauzal de succesiune temporala (krama)[al evenimentelor sau formelor aceleiasi
substante (dharmin)]
E: The cause (hetu) of the difference in transformations(parinama)is the difference(anyatvam) in
the underlying process of temporal succession (krama)[of events or forms of the same
substance(dharmin)] .
F: La cause (hetu) de la difference(anyatve) dans les changements(parinama) est la difference
(anyatvam) dans la succession temporelle (krama) [des formes de la mme substance(dharmin)]
S: La causa (hetu) de la diversidad (anyatve) en las transformaciones(parinama) es la
diferencia(anyatvam) en el proceso de la sucesin (krama) [de los acontecimientos or de los
transformacins de forma de la misma substancia inmutable (dharmin)] .
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
krama(R) = R: MW319.3 (masculin) succesiune, secventa; proces; curs; proces de succesiune; ordine; serie; deriva de la:
\kram (a merge,a calatori, a face pasi ); III.15 - IV.32; kramayoh (masculin, locativ, dual) III.52; kramah (masculin, nominativ,
singular) IV.33; E:sequence, flow, succession; temporal succession;course; process; progression, method, way of proceeding; S:
MW319.3 (masculino) sucesin, secuencia, proceso, serie; deriva de \kram (ir, caminar, dar pasos); III.15 - IV.32; kramayoh
(masculino, locativo, dual) III.52; kramah (masculino, nominativo, singular) IV.33;
anyatva(N4) = R: (neutro) alteritate, diIeren; distinctie; deosebire; diIereniere;diIerit;variabila; anyatvam (neutru,
nominativ, singular) III.15; anyatve (neutru, locativ, singular) III.15; E:difference, diversity, different phases; differentiation,
variation ; S: (neutro) otroidad, diferencia o distincin; anyatvam (neutro, nominativo, singular) III.15; anyatve (neutro,
locativo, singular) III.15;
parima(parinama)(91H R) = R: MW594.3 (masculin) transformare;schimbare;mutatie;evolutie, modificare, maturizare;
consecinta;rezultat;termenul parinama se refera la lumea efemera sau tranzitorie, in continua transformare sau schimbare(unde
orice atasare de efemer conduce automat la suferinta );imaginati-va zona de tranzitie, situata la suprafata oceanului; doar
suprafata, interfata sau zona de jonctiune e agitata de valuri; zona de competitie dintre contrarii(dualitate, interactiune,
contradictii); dezvoltare, expansiune,crestere naturala; pari (in jur;rotatie) + \nam (a se inclina, dublare,multiplicare); 1) evolutia
Prakriti la contactul cu Purusha; II.15 - III.15 - III.16 - IV.14 - IV.32 - IV.33; parinmah (masculin, nominativ, singular) III.9 -
III.11 - III.12 - IV.2; parinmh (masculin, nominativ, plural) III.13; E: transformation;change, mutation; consequences;
development; expansion; stage of evolution; growth; S: MW594.3 (masculino) transformacin, cambio, evolucin, modificacin,
desarrollo natural; pari (alrededor) + \nam (inclinarse, doblarse); 1) evolucin de prakriti al contacto con purusha; II.15 - III.15 -
III.16 - IV.14 - IV.32 - IV.33; parinmah (masculino, nominativo, singular) III.9 - III.11 - III.12 - IV.2; parinmh (masculino,
nominativo, plural) III.13;
hetu(# ) : R: MW1303.3 (masculin) cauz;motiv;din cauza ca; Iiindca (vasana); origine, ratiune,baza ; deriva de la:\hi (a
mobiliza;a da un impuls;a incita); IV.11; hetuh (masculin, nominativ, singular) II.17 - II.23 - II.24 - III.15 E:cause, reason ;
reason, cause, basis for action; gist, essential part; S: MW1303.3 (masculino) causa, origen, razn, motivo; deriva de \hi
(impulsar, incitar); IV.11; hetuh (masculino, nominativo, singular) II.17 - II.23 - II.24 - III.15
Comentarii/Commentary:
[RO] Exist o diIeren n succesiunea evenimentelor diIeritelor lucruri; de exemplu, un bulgre de lut poate Ii
transformat ntr-o oal; el va Ii distrus si va deveni din nou un bulgre de lut. n acelasi Iel, o anumit chitta va suferi
transIormri ntr-un mod anume, conform cu legile fundamentale ale naturii sale. Aceast diIeren n ordinea
evenimentelor d nastere la diIerite transIormri ale lui chitta, simurilor si ale elementelor.Intreaga structur a lui chitta
trebuie s suIere o schimbare, un proces numit involuie. Deoarece n structura lui chitta este implicat ntregul proces de
samadhi, ekagrata si nirodha, sutra spune c schimbarea care are loc n structura minii este acolo deoarece ea trebuie
s Iie acolo.Chiar dac nu practicai nici o sadhana (practic spiritual), chiar si atunci, n decursul timpului, chitta va
suIeri aceast stare de transIormare, dar acest lucru poate lua mai multe nasteri.
Vysa Yoga-Bhshya (s. V.)
(Bhasya) ekasya dharmina eka eva parinma iti prasakta7 kramnyatvam parinmnyatva7 hetur bhavatti.
Si se argumenta que solo puede haber un cambio en una sustancia (dharmin) (la respuesta es): las diversas sucesiones
originan diferentes transformaciones.
Al cambiar el orden o secuencia del cambio, las caractersticas de un tipo determinado pueden ser modificadas hacia
otro tipo distinto (Desikachar, TKV Yoga-stra de Patjali).
El organismo psicosomtico, y todo lo que se ve y se experimenta a travs de l, es un producto de krama, o cierta
secuencia de acontecimientos o momentos (kshana). En este mundo, todo es producto o efecto de tales secuencias
(Desphande, P.Y. El autntico Yoga).
Krama es sucesin, secuencia, progresin, mtodo, forma de proceder. Una vez explicadas las distintas posibilidades
de evolucin, Patajali presenta la idea del mtodo forma de lograr las cosas. Existen muchos mtodos para cambiar
las situaciones, y el orden y el grado de aprendizaje es adaptable. El grado de aprendizaje difiere segn el mtodo usado.
A otro nivel, este aforismo reconsidera la idea de que el camino escogido es directo o progresivo, con etapas intermedias
segn el propio temperamento (I.22) (Bouanchaud, Bernard The Essence of Yoga).
(Bhasya) tadyath crnamridpindamridghatamridkaplamridkanamrid iti ca kramah.
De esta manera, podemos observar una secuencia en la arcilla adoptando forma de polvo, bloque, jarrn, cascote y
pequeo fragmento.
(Bhasya) yo yasya dharmasya samanantara1 dharmah sa tasya kramah.
Una forma es sucesora de otra cuando la sigue inmediatamente.
(Bhasya) pindah pracyavate ghata upajyata iti dharmaparinmakramah
Cuando se dice que el bloque de arcilla desaparece y aparece el jarrn, (realmente) se trata de una sucesin en la
transformacin de la forma (dharmaparinmakramah).
(Bhasya) lakshanaparinmakrama1 ghatasyngatabhvd vartamnabhvah kramah.
En la sucesin por cambio entre (distintas) fases temporales, el jarrn entra en el presente debido a su estado anterior no
manifiesto (futuro), mientras que el bloque (de arcilla con el cual se hace el jarrn) cambia del presente al pasado. No hay
sucesin desde el pasado.
(Bhasya) kasmt prvaparatym satym samanantaratvam, s tu nsti+attasya tasmd dvayor eva lakshanayoh kramah.
Pues hay sucesin inmediata solamente cuando existe antes y despus, y esto no es as en el caso del pasado. Por
consiguiente, solo hay sucesin en dos fases temporales.
(Bhasya) tathvasthparinmakrama1 api ghatasybhinavasya prnta7 purnat drishyate.
La sucesin en el cambio de estado es similar: primero se observa que un jarrn es nuevo y despus viejo.
(Bhasya) s ca kshanaparamparnuptin krama3 abhivyajyamn parm vyaktim padyata iti.
(Este cambio) se deduce a partir de la sucesin que transcurre coincidente con la cadena de momentos y que produce una
manifestacin final.
(Bhasya) dharmalakshanbhym ca vishishta1 ayam trityah parinma iti.
Esta tercera transformacin es distinta de las (transformaciones debidas a) la forma y la sucesin temporal
(dharmalakshanbhym).
(Bhasya) ta ete kram dharmadharmibheda7 sati pratilabdhasvarph.
Mientras exista diferencia entre forma y sustancia (dharma y dharmin), estas sucesiones asumen sus respectivas
naturalezas (pueden percibirse como tales).
(Bhasya) dharma1 api dharm bhavaty anyadharmasvarppekshay+iti.
Respecto a otra forma, una forma en s puede considerase como su sustancia.
(Bhasya) yad tu paramrthato dharminy abhedopacras taddvra3 sa evbhidhyate dharmas tadyam ekatvena+eva
kramah pratyavabhsate.
Pero, en ltimo trmino, tambin la sustancia puede considerarse como forma cuando se perciben ambas como idnticas,
y entonces esta sucesin se muestra ahora como una sola unidad.
(Bhasya) cittasya dvaye dharm paridrishtsh cparidrishtsh ca.
Las formas de la mente son de dos clases: perceptibles e imperceptibles.
El yoga, a diferencia del smkhya, admite explcitamente las fluctuaciones entre potencialidad o pura energa (shakti), y
actualidad (abhivyakti) en la mente; tal modificacin o transicin dentro del fenmeno o contenido de la conciencia se
refiere a la transformacin de un estado invisible inconsciente (paridrishta) a otro visible consciente (Witcher, Ian
The Integrity of the Yoga Darshana).
(Bhasya) tatra pratyaytmakh paridrisht vastumtrtmak aparidrishth.
De estas, las perceptibles son las ideas que surgen (como conocimientos y sensaciones) y las imperceptibles son las cosas
en si mismas (subconscientes).
(Bhasya) te ca saptaiva bhavanty anumna3 prpitavastumtrasadbhvh.
stas son solo siete y su existencia se conoce a travs de la inferencia.
(Bhasya) nirodhadharmasamskrh parinma1 atha jvanam / cesht shaktish ca cittasya dharm dharshanavarjith iti.
Estado de inhibicin, deber, impresiones latentes y transformaciones; en consecuencia, vitalidad, actividad y poder, son
las formas imperceptibles de la mente.
Shankara Bhagavatpda Yoga-Bhshya-Vivarana (s. XIV)
(Vivarana) Solo cuando estn perfectamente claras las diferentes transformaciones, es posible llevar a cabo el control
mental (samyama) en ellas.
(Vivarana) Una idea sobre el pasado, el presente o el futuro solo puede producirse en relacin con alguna forma.
(Vivarana) Sucesin quiere decir seguimiento inmediato, y el cambio dentro de ella origina la diferencia. Se observa que
cada una de las tres sucesiones se deriva de las otras. La sucesin de la forma (dharma) no es mas que la sucesin de fase
temporal y condicin; la sucesin en fase temporal no es mas que la de la forma y la condicin; y la sucesin de
condicin no es mas que la de la forma y el perodo temporal. As pues, la diferencia entre ellas, claramente presentada,
lleva a la conclusin de que la sucesin es la causa de la diferencia en las transformaciones, las cuales son efectos de la
sucesin.
(Vivarana) La transformacin en la forma es de dos clases: transformacin en algo parecido y transformacin en algo
completamente distinto. Cuando el bloque (de arcilla) renace como jarrn, el substrato denominado arcilla sufre una
transformacin en su forma de bloque dando origen a la forma de jarrn, que es totalmente distinta; esto es una
transformacin de la forma en algo completamente distinto. Pero desde la creacin del jarrn hasta el momento en que se
rompe, solo sufre transformaciones de acuerdo con su forma, y sta es la transformacin de la forma en algo parecido.
(Vivarana) Igual pasa con la mente durante la inhibicin. En el estado de unidireccionalidad se transforma segn ideas
similares, a medida que sucesivamente desaparecen y reaparecen; pero la mente tambin cambia respecto a la sucesin
entre formas completamente distintas, es decir, entre dispersin y restriccin. As, en momentos de dispersin se sufre
una transformacin de acuerdo con ideas de caractersticas distintas, como paz, violencia o torpeza. Todas estas son lo
que se denomina la sucesin en la transformacin de las formas.
(Vivarana) El tiempo pasa sobre el jarrn por medio del continuo desgaste que sufre a cada momento. Sin embargo,
desde su creacin hasta su destruccin, es tan sutil que no resulta aparente y, en este estado intermedio de su existencia no
se observa, aunque la transformacin esta ah. Esto se deduce a partir de su manifestacin en el estado final, la cual lleva
a la conclusin: debe haber sido el desgaste lo que le ha llevado a su manifestacin final a travs de esta sucesin. Se
dir (IV.33): la secuencia que sigue al momento, (es) perceptible en el punto extremo de una transformacin (concreta).
(Vivarana) Sin distincin entre forma y substrato no existe sucesin.
(Vivarana) Las formas imperceptibles de la mente son siete: la abstraccin, que ya ha sido explicada; la justicia, que
engloba tanto a la justicia como a la injusticia; las impresiones latentes (samskra), en forma de grupos (vsan); la
transformacin, como se ha definido antes; la vida, que tiene lugar a travs de una forma mental caracterizada por el
principio vital, conectada con los sentidos y el propsito (de la vida); la actividad, el funcionamiento; y el poder, la
potencialidad.
Sucesin(krama) quiere decir sucesin temporal de las formas de una misma sustancia. Esta secuencia se
desmenuza en infinitos pequeos momentos (kshana). Si el flujo del tiempo fuese absolutamente continuo, no podra
ocurrir ningn cambio. Pero a cada momento se produce una sutil e imperceptible mutacin, y es el efecto acumulado
de estos diminutos cambios lo que puede ser observado. Esta interesante teora tiene su paralelo moderno en la
concepcin del tiempo no solo como absoluto y relativo, sino tambin como un fenmeno discontinuo (Feuerstein,
Georg The Yoga-Stra of Patajali).
YS 3.16. |||*||| }|
9|TlP4B4Pl(6l6l+l6l+P+{\+
parinma -traya-samyamd atitngata- jnam
parinmatrayasamyamd atitngatajnam // (16.1)
parinma-traya-samyama atita-angata-jna
parinamatrayasamyamadatitanagatajnanam
Traducerea convergenta / ConvergentTranslation:
R: Cunoasterea (jnana) trecutului (atita) si a viitorului (anagata) [ este realizata] practicand
samyama asupra celor trei transformari [ interne ( nirodha, samadhi si ekagrata-parinama) si
externe ( dharma-parinama, lakshana-parinama si avastha-parinama)]; E: Knowledge ( jnana) of
the past (atita) and future (anagata) [ is realized] by performing samyama on the three kinds of
transformations [ internal (nirodha, samadhi and ekagrata-parinama ) and externa l(dharma-
parinama, lakshana-parinama and avastha-parinama)]; F: La connaissance du pass et du futur
[est ralise] par l'application de samyama sur les trois transformations [ internes: (nirodha,
samadhi et ekagrata-parinama) et externes: (dharma-parinama, lakshana-parinama et avastha-
parinama)]; S: El conocimiento del pasado y del futuro [surge] efectuando el control mental
(sanyama) sobre las tres transformaciones [ interno (nirodha, samadhi y ekagrata-parinama) y
los (tres tipos de) cambios externo : por la forma (dharma-parinama), por las caractersticas o el
tiempo (lakshana-parinama) y por el estado (avastha- parinama)].
Nota: Cunoasterea (jnana) trecutului (atita) si a viitorului (anagata) apare practicand samyama
asupra celor trei categorii de parinama ( transformari, schimbari; mutatii; evolutii)[ interne(nirodha,
samadhi si ekagrata-parinama) si externe : intreita evolutie: fundamentala sau de forma (dharma-
parinama), temporala sau de timp (lakshana-parinama) si situationala sau de stare ( avastha-
parinama)];
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
parima(parinama)(91HR) = R: MW594.3 (masculin) transformare;schimbare;mutatie;evolutie, modificare, maturizare;
consecinta;rezultat;termenul parinama se refera la lumea efemera sau tranzitorie, in continua transformare sau schimbare(unde
orice atasare de efemer conduce automat la suferinta );imaginati-va zona de tranzitie, situata la suprafata oceanului; doar
suprafata, interfata sau zona de jonctiune e agitata de valuri; zona de competitie dintre contrarii(dualitate, interactiune,
contradictii); dezvoltare, expansiune,crestere naturala; pari (in jur;rotatie) + \nam (a se inclina, dublare,multiplicare); 1) evolutia
Prakriti la contactul cu Purusha; II.15 - III.15 - III.16 - IV.14 - IV.32 - IV.33; parinmah (masculin, nominativ, singular) III.9 -
III.11 - III.12 - IV.2; parinmh (masculin, nominativ, plural) III.13; E: transformation;change, mutation; consequences;
development; expansion; stage of evolution; growth; S: MW594.3 (masculino) transformacin, cambio, evolucin, modificacin,
desarrollo natural; pari (alrededor) + \nam (inclinarse, doblarse); 1) evolucin de prakriti al contacto con purusha; II.15 - III.15 -
III.16 - IV.14 - IV.32 - IV.33; parinmah (masculino, nominativo, singular) III.9 - III.11 - III.12 - IV.2; parinmh (masculino,
nominativo, plural) III.13;
traya(4) = R: MW457.2 (masculino) trei; triplu, cele trei; triada(dharana,dhyana,samadhi); trei cai, trei pasi; deriva de la tri
(trei) + ya, deriva de \i (a merge, a curge, a circula); YS 3.16; trayam (neutru, nominativ, singular) YS 3.4 - YS 3.7; E: these
three ;triad, being three; threefold; group of three; these three (dharana,dhyana,samadhi); F: trinit; S: MW457.2 (masculino)
triple, los tres, tres veces, tres caminos, tres pasos; deriva de tri (tres) + ya, deriva de \i (ir, Iluir, circular); III.16; trayam (neutro,
nominativo, singular) III.4 - III.7;
sa\DPDVDP\DPD (84R ) = R: MW1112.1 (masculin) control, a mentine unit, autocontrol; egalitatea;echilibrul;
perfecta stapanire; a mentine unit; samyama-termen tehnic care desemneaza practica concentrarii(dharana), meditatiei
(dhyana) si a samadhi (identificarii complete;transa mistica )!supr! !celui!si obiect ;procesul in trei faze care conduce la
identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta cu Constiinta Cosmica;
autocontrolul; egalitatea;echilibrul; perfecta stapanire; sam (impreuna, unit; complet;intreg) + yama, deriva de la \yam (a se
abtine, a se restringe); 1) control mental, concentrare perfecta, completa infranare,subjugare, autocontrol total; 2) practica
continua,unificata (legat) intr-un proces unic a a concentrarii (dhrana), meditatiei (dhyna) si a transei mistice sau a
identificarii(samadhi) asupra aceluiasi obiect; procesul in trei faze care conduce la identificarea subiect-obiect si la functionarea
holografica,coerenta; procesul de acordarea rezonant cu Constiinta Cosmica; samyamah (masculin, nominativ, singular) YS
3.4; samyamt (masculin, ablativ, singular) prin samyama; YS 3.16 - YS 3.17 - YS 3.21 - YS 3.22 - YS 3.26 - YS 3.35 - YS
3.41 - YS 3.42 - YS 3.44 - YS 3.52; E: MW1112.1 (masculine); perfect mastery,constraint, perfect discipline; a technical term
meaning the practice of dharana (concentration), dhyana (meditation), and samadhi (mystic trance) in ! single process;the three
phases of identification between subject and object for entering the holographic functioning of mind; perfect mastery,constraint,
perfect discipline; perfectly concentrated meditation; annihilation(SB 4.11.16) ; regulation(SB 11.17.34-35);complete control
(SB 11.18.22) ; holding together, restraint,abstinence;self-restraint control, (esp.) control of the senses, self-control Mn. MBh.
&c;concentration oI mind |comprising the perIormance oI Dhran, Dhyna, and Samdhi, or the last three limbs(anga)stages in
Yoga] Yogas. Sarvad; effort, exertion , (with great difficulty') MBh suppression, i.e. destruction (of the world) Pur;dharana
(concentration), dhyana (meditation), and samadhi (mystic trance) taken together (YS 3.4);perfectly concentrated meditation;
annihilation(SB 4.11.16) ; regulation (SB 11.17.34-35);complete control (SB 11.18.22) ; samyamah (masculine, nominative,
singular) III.4; samyamt (masculine, ablative, singular); by samyama; III.16 - III.17 - III.21 - III.22 - III.26 - III.35 - III.41 -
III.42 - III.44 - III.52; F: controle;maitrise de soi- mme;maitrise parfaite;conscience totale; S: MW1112.1 (masculino) control,
mantener unido, autocontrol; sam (junto, completo) + yama, deriva de \yam (abstener, restringir); 1) control mental,
concentracin perfecta, completo sometimiento, autocontrol total; 2) prctica continuada de concentracin (dhrana), meditacion
(dhyna) e identiIicacion completa (samdhi) sobre un mismo objeto; samyamah (masculino, nominativo, singular) III.4;
samyamt (masculino, ablativo, singular) III.16 - III.17 - III.21 - III.22 - III.26 - III.35 - III.41 - III.42 - III.44 - III.52;
DWWD(atita)(N) = R: MW16.2 (neutru) trecut; plecat;parasit, anterior;mort; ati (deasupra,despre, suprapus, dincolo) + ita
(participiu trecut), deriva de la \i (a merge;a curge,a circula); II.16 - IV.12; E: past; S: atta MW16.2 (neutro) ido, pasado,
muerto; ati (sobre, encima, ms all) + ita (participio pasado perfecto), deriva de \i (ir, Iluir, circular); II.16 - IV.12;
angata(anagata) (NBB): = R: MW27.2 (neutru) viitor; care vine; necunoscut, nu a sosit inca,; an (nu ,fara) + (a avea,a
face, aici) + gata (plecat,luat), deriva de la:\gam (a merge); III.16; angatam (neutru, nominativ, singular) II.16 - IV.12; E:
future; S: MW27.2 (neutro) por venir, desconocido, no llegado an, futuro; an (no, sin) + (a, hacia, aqu) + gata (ido), deriva
de \gam (ir); III.16; angatam (neutro, nominativo, singular) II.16 - IV.12;
jna (jnana) (7B) = R: MW426.1 (neutru) cunoastere; cunoastere mijlocita; intelegere; deriva de la \jn (a sti,a cunoaste);
1) cunoastere; intelegere; experienta; 2) intuitie; 3) gnoza; 4) starea in care se conoaste ceva; I.9 - I.38 - I.42 - II.28; jnnam
(neutru, nominativ, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 -
III.54; jnnasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience; S: MW426.1
(neutro) conocimiento, comprensin; deriva de \jn (saber, conocer); 1) conocimiento, comprensin, experiencia; 2) intuicin;
3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnnam (neutro, nominativo, singular); I.8 - III.16 - III.17 -
III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54; jnnasya (neutro, genitivo, singular) IV.31;
Comentarii/Commentary:
[DM] Aceasta capacitate se manifesta si in transa in cursul regresiei sau progresiei hipnotice (pt. detalii asupra
cercetarilor realizate in acest domeniu de Helen Wambach si Chet Snow vedeti cartea "Mass Dreams of the Future").
Metoda de relaxare pilotata pentru vindecare,cresterea performantelor si centrarea in Banca de Date a Universului,
realizata si testata de Dan Mirahorian ca o modalitate de trezire,a condus la rezultate similare prin intrarea constienta in
"marea camera luminoasa a constiintei"(mahat;buddhi).
Vysa Yoga-Bhshya (s. V.)
(Bhasya) dharmalakshanvasthparinmashu samyamd yoginm bhavaty attngatajnam.
El yogui adquiere conocimiento sobre las cosas pasadas y futuras a partir del control mental (samyama) sobre los
cambios de forma, caracterstica temporal y estado.
(Bhasya) dhrandhynasamdhitrayam ekatra samyama uktah.
Efectuar concentracin (dhran), meditacin (dhyna) e interiorizacin profunda (samdhi) sobre el mismo objeto,
se ha denominado control mental (III.4).
(Bhasya) tena parinmatrayam skshtkriyamnam attngatajnam teshu sampdayati
Con ste (control mental), percibiendo los (tres) cambios directamente, se produce el conocimiento de las cosas
pasadas y futuras que estn en l (en el objeto).
Puede parecer sorprendente que ser informados sobre nuestro propio pasado se presente como un resultado
excepcional, dado que todo el mundo conoce su pasado. Pero Patajali esta hablando aqu sobre las causas que
determinan nuestras elecciones, las direcciones tomadas, y los hechos pasados. Descubriendo la trama que une los
acontecimientos pasados entre si y con las profundas tendencias establecidas en nuestra personalidad, estaremos
mejor adaptados para ver la posible orientacin del futuro (Bouanchaud, Bernard The Essence of Yoga).
En cierto modo, samyama es el proceso que consiste en cambiar nuestro potencial mental, pasando de una
comprensin incompleta, errnea de un objeto (o incluso de una ausencia total de comprensin) a la comprensin
total. Cuando se ha desarrollado este potencial la persona puede escoger cualquier objeto para conseguir un
conocimiento profundo de l. Los objetos pueden ser externos, dentro de los lmites de la percepcin sensorial o ser
conceptos como, por ejemplo, el cambio, el tiempo o la comunicacin. A partir de este stra se dan ejemplos que
ilustran tal conocimiento que resulta de diversos samyama. Es una cuestin de eleccin personal que nosotros
hagamos uso de una mente altamente desarrollada para adquirir un conocimiento profundo de naturaleza especfica o
que nos interese mas la verdadera libertad. Practicar samyama sobre el proceso de cambio, sobre la forma en que este
sufre la influencia del tiempo o de otros factores, desarrolla el conocimiento del pasado y del futuro. Si
profundizamos en la idea desarrollada en stras III.9 a III.14 seremos capaces de ver anticipadamente lo que puede
llegar a pasar en una situacin dada y lo que ha sucedido en el pasado (Desikachar, TKV Yoga-stra de Patjali).
El conocimiento del pasado y del futuro se logra practicando samyama en la forma o propiedades fsicas, en el
tiempo o caractersticas cambiantes, y en la condicin o estado temporal en el que los objetos se encuentran en un
momento determinado (Vishnudevananda, Swami Meditacin y mantras).
El paso del tiempo se reconoce por la transformacin continua de cualidades, caractersticas y estados. Si estas
transformaciones se detuvieran repentinamente, el tiempo cesara de fluir. Por eso al meditar sobre la naturaleza de
estas tres transformaciones se puede captar la verdadera naturaleza del tiempo (Taimni, I.K. La ciencia de la
Yoga).
Shankara Bhagavatpda Yoga-Bhshya-Vivarana (s. XIV)
(Vivarana) El control mental se efecta hasta que tiene lugar el conocimiento surgido de la interiorizacin perfecta
(samdhipraj).
(Vivarana) Cualquier objeto que sirva de concentracin producir la percepcin directa del objeto tal como realmente
es. El yogui lograr su objetivo practicando el control mental sobre cualquier objeto, sea sutil, oculto, pasado, futuro
o lejano, cuando practica con intencin real de alcanzarlo.
(Vivarana) Puesto que todo es susceptible de sufrir variacin por el paso del tiempo y el cambio de forma y
condicin, efectuando el control mental sobre las tres transformaciones que sufren todas las cosas, asociadas como
estn con los tres perodos temporales, todo se percibe de forma directa. En base a esta omnisciencia surge el
desapego para quien observa la incertidumbre de lo que esta en constante cambio.
Intelegerea semnificatiei graiului fiecarei vietuitoare/
Understanding of the meaning of sounds of each living creatures
YS 3.17 7*|7||||||7 7|-||- }|
+(+{+ H-(l9t44l+l|P66l\4lBltBF6t9|4lB4PltB4666l+P
sabdrtha-pratyaynm itaretardhyst sankaras tat-pravibhga-samyamt sarva-bhta-ruta-
jnam
sabdrthapratyaynm itaretardhyst samkaras tatpravibhgasamyamt sarvabhtarutajnam //
(17.1)
sabdrtha-pratyaya itaretara-adhysa samkara tad-pravibhga-samyama sarva-bhta-ruta-jna
shabdarthapratyayanamitaretaradhyasat sankarastatpravibhagasamyamat sarvabhutarutajnanam
Traducerea convergenta/ConvergentTranslation:
R: lntelegerea ( jnana) semnificatiei graiului (ruta) fiecarei vietuitoare ( sarva-bhuta) apare
practicand samyama pe fiecare in parte in mod separat pt. a evidentia deosebirile (pravibhaga)
dintre nume(shabda), obiectul desemnat ( artha) si semnificatie ( pratyaya), in scopul eliminarii
confuziei (samkara) cauzate de superpozitia (adhyasa) si de transferul reciproc (itaretara)
dintre acestea; E: Understanding (jnana) of the meaning of sounds (ruta) of each living creatures
(sarva-bhuta) arise by performing samyama in a separate manner on the distinctions
(pravibhaga) between the name (shabda), the object named (artha), and its significance
(pratyaya), in order to eliminate their mixture (samkara) caused by superimposition (adhyasa)
and the reciprocal transfer from one to another (itaretara); F: La comprehension (jnana) de la
signification des sons produits(ruta) par chaque tre vivant (sarva-bhuta) peut tre acquise par
l'application de samyama qui est pratiqu sur chacun d'eux sparment sur la distinction
(pravibhaga) entre le mot (shabda), la chose ou l'objet impliqu(artha), et l'ide correspondante
ou sa signification (pratyaya), afin d'eliminer la confusion (samkara) ,dues a la superposition
(adhyasa) et a le transfer reciproque (itaretara).S: El conocimiento (jnana) del lenguaje (ruta) de
todos los seres (sarva-bhuta) [se logra] efectuando el control mental (samyama) sobre la
distincin(pravibhaga) dentro de la (natural) mezcla o confusin (samkara) entre estos
(tat)(confusos elementos):la palabra (shabda), el objeto significado (artha) y su significacin o
contenido mental (pratyaya), los cuales se superponen (adhyasa) recprocamente(itaretara)
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
DEGD(shabda) (H) = R: MW1085.2 (masculin) cuvnt, nume; cuvnt vorbit; sunet; sugestie verbal,asteptari sugerate
verbal sau din permanentul monolog verbal interior; eticheta verbala;limbaj, discurs, limbaj, discurs, vorba, voce, ton, intonatie;
simbolul sonor care desemneaza un obiect;sunet ; referire la : sabda tanmatra care controleaza elementul vizibil sau grosier
(bhuta): akasha(spatiu;eter) si are drept instrument senzorial (jnana indriya): shrotra (auzul), iar ca instrument efector( karma
indriya):vach (cuvantul;vorbirea;organul fonatiei); YS I.9 YS I.42 YS III.17;YS III 22; E: MW1085.2 (masculine) word;
speech; term;unit of language with meaning; verbal sugestions; sound symbol; linguistic; language;oration;voice;vox; whisper;
vibrations that can be detected by the human ear;vocal utterance;tone,tune,key,strain,accent; intonation, pitch; sound; shabda
tanmatra; YS I.9 YS I.42 YS III.17; YS III 22; F: MW1085.2 (masculine) son; mot;parole;discours; S: MW1085.2
(masculino) lenguaje, discurso, palabra, voz, sonido, tono I.9 - I.42 - III.17;
artha(N) = R: MW90.2 (masculin sau neutru) scop,menire;tel, intentie; ratiune de a exista; cauza; tinta, motiv;
semnificatie,obiect; realitatea;obiectul sau procesul desemnat ori etichetat; notiune; intentie, fapt, simtire;instinct; ratiune a
existentei ; obiect propriu-zis; lucrul(forma) in sine;semnificatia unui cuvant;obiectul desemnat de cuvinte; caz;abordare (a unui
subiect);intentie;obiectul meditatiei (dhyana); termenul artha se poate referi la prosperitate materiala si desemneaza in hinduism
unul din cele patru teluri ale vietii,cunoscute sub numele de purusharthas (vedeti: YS4.34);cautarea prosperitatii materiale
(artha) se considera a fi un obiectiv nobil doar daca urmeaza regulile de moralitate vedica;conceptul artha include obtinerea
faimei, acumularea de bogatii si atingerea unui inalt statut social; din cele patru teluri ale vietii artha este al doilea pe scara
Purusharthas,mai presus de Kama (cautarea placerii fizice), dar mai prejos de Dharma (cautarea actiunii corecte in
conformitate cu legile si datoriile) si de Moksha (cautarea eliberarii); deriva de la: \arth (a emite;a gandi ori a intentiona sa
faci ceva); 1) semnificatie, simtire; "prezenta" mentala a acelui lucru la care se refera cuvintele, sau a obiectului dorit in plan
afectiv (sentimental), mental(gand, reprezentare sau conceptualizare) de catre subiect; 2) ca sa; pt. ca;pe motiv ca;scopul sau
intentia unui obiect;ratiunea de a fi; obiectiv; finalitate;destinatie; prefix :meta (din lb. Greaca: "dupa", "dincolo de ",
"cu"), l.28 - l.42 - l.43 - ll.21 - lll.3 - lll.17 - lll.36 - lV.34; artham (masculin, acuzativ, singular) I.32 - II.18 - II.22 - IV.23;
arthatvat (masculin, ablativ, singular) I.49; arthah (masculin, nominativ, singular) II.2; arthat (femenin) III.11; arthanam
(neutru, nominativ, singular) IV.32; E: intent, aim; goal; meaning, purpose; cause, motive, notion; approach, purpose, meaning;
regarding the meaning of something; approach;object;the thing being meditated upon;exact nature of;intent, aim; forms (artha)
[sounds (sabda) and concepts (jnana)]; place;point;exact nature of; it may refer to the idea of material prosperity. In Hinduism,
artha is one of the four goals of life (of material prosperity), known as purusharthas(see :YS 4.34); Meta (from Greek:
"after", "beyond", "with"); F: signification; but;raison d'tre;S: MW90.2 (masculino o neutro) intencin, propsito, significado,
sentido; racin de existencia ; propsito; causa, motivo, significado y nocin.Hace referencia principalmente a la idea de la
prosperidad material. En Hinduismo, artha es uno de los cuatro objetivos de la vida, conocidos como Purusharthas (ver: YS4.34);
Se considera un objetivo noble al seguir la moralidad vdica. El concepto incluye conseguir fama, recopilar riqueza y tener un
elevado status social. Es el segundo peldao en la escalera de los Purusharthas, por encima de Kama (placer fsico) y por debajo
del Dharma (actuar correctamente) y Moksha (salvacin); deriva de arth (pensar o intentar hacer algo); 1) el significado, el
sentido, la "presencia" mental de aquello a que la palabra se refiere, es decir, objeto de los sentidos estimado, juzgado,
repensado y conceptualizado por el sujeto; 2) a fin de, en orden a; razn de ser, propsito o intencin del objeto; fin, meta,
objetivo; l.28 - l.42 - l.43 - ll.21 - lll.3 - lll.17 - lll.36 - lV.34; artham (masculino, acusativo, singular) l.32 - ll.18 - ll.22 - lV.23;
arthah (masculino, nominativo, singular) ll.2; arthat (femenino) lll.11; arthnm (neutro, nominativo, singular) lV.32;
pratyaya(44) = R: MW673.3 (masculin) notiune, intentie, idee prezenta (actuala, curent); baz sau coninut al constiinei
(vrittis:impulsuri);conceptie;idee;obiectul experientei; continut mental;mesajul subiectiv evocat de simbolul sonor sau de un
semnal; semnificatia; opinie; idee; conceptie;teorie; prati (opus, contrar, in spate, prezenta inainte de ceva) + aya deriva de \ir
(a merge, a curge, a se roti;a merge in cerc); 1) reprezentare, cunoastere; 2) gand care se naste,apare, se manifesta ori se arata,
adica ceea ce vine in constiinta , pasul final din exprimarea formelor gand-emotie; 3) denota un anumit coninut al constiinei
incluzand toate modificarile mentale (vritti)[descrise in:YS 1.5-11] dar si cunoasterea transcendenta (prajna); I.10 - I.18 - II.20 -
III.2 - III.35 IV.27; pratyayah (masculin, nominativ, singular) I.19; pratyayau (masculin, nominativ, dual) coninuturile
mentale in doua momente succesive; (cele doua)coninuturi mentale; III.12; pratyaynm (masculin, genitiv, plural) III.17;
pratyayasya (masculin, genitivo, singular) III.19; E: contents of the mind, perception, thought, intention, significance, meaning,
sense; representation; mental experience; all vrittis [described in:YS 1.5-11];experience, presented ideas; flow of cognition; the
cause, the feeling, causal or cognitive principle, notion, presented idea, cognition; S: MW673.3 (masculino) nocin, intencin,
idea presente; contenido, el contenido de la mente; conceptos y experiencias mentales; prati (opuesto, contra, detrs, presentado
ante algo) + aya deriva de \i (ir, fluir, circular); 1) representacin, conocimiento; 2) pensamiento que surge, aparece o se
muestra, es decir, aquello que viene al encuentro de la conciencia, paso final en la formacin gestltica; 3) denota cualquier
contenido de la conciencia, incluyendo las modificaciones mentales (vritti) y el conocimiento trascendente (praj); pratyaya
puede significar "causa, nocin e idea; denota cualquier contenido de la conciencia, siendo as ms abarcante que
cualquiera de los cinco vrittis o de las ms altas intuiciones (prajs) de nstasis (samdhi). Ambos fenmenos son,
en efecto, ideas que aparecen (pratyayas) y que continuamente son percibidas por el s mismo esencial (Feuerstein,
George "Encyclopedic Dictionary of Yoga). I.10 - I.18 - II.20 - III.2 - III.35 IV.27; pratyayah (masculino, nominativo,
singular) I.19; pratyayau (masculino, nominativo, dual) III.12; pratyaynm (masculino, genitivo, plural) III.17; pratyayasya
(masculino, genitivo, singular) III.19;
itara (1): = R: MW164.3 (masculin) altul, distinct, contrar, opus, diferit; itaresm (masculin, genitiv, plural) I.20 - IV.7 ;
E: another, other; S: MW164.3 (masculino) otro, distinto, contrario, opuesto, diferente; itaresm (masculino, genitivo, plural)
I.20 - IV.7;
itaretara (1 1) =R: MW164.3 (compus) itara (altul) + itara (altul);unu si altul, mutual;reciproc;transferul reciproc;III.17;
E: reciprocal transfer;one another; one or the other, among themselves; S: MW164.3 (compuesto) itara (otro) + itara (otro);
uno y otro, mutuamente, recprocamente; III.17
adhysa(adhyasa)(NI4 W8 ) =R: MW23.2 (masculin) 1) reflex; reflectie; reflexie; 2) falsa atribuire, supozitie eronata
(adhyropa); 3) amestec, confuzie; superpozitie;suprapunere;interferenta; adhi (deasupra,peste, suprapunere) + sa, deriva de
\as (a fi; a veni; a juca rol de); dupa Shankara, adhysa se refera prezentarea de catre memorie a ceva perceput anterior in alta
parte care se suprapune perceptiei ; adhyst (masculin, ablativ, singular) III.17; E: superimposition; because of being falsely
attributed to, because superimposed; S: adhysa MW23.2 (masculino) 1) reIlejo, reIlexion; 2) Ialsa atribucion, suposicion
errnea (adhyropa); 3) mezcla, confusin; adhi (sobre, encima) + sa, deriva de \as (ser); adhyst (masculino, ablativo,
singular) III.17;
itaretaradhyasat = R: din cauza suprapunerii mentale reciproce;
sakara (sakara)(samkara) (841) = R: MW1125.2 (masculin) confuzie;amestec; mixtura,combinatie; sam (a uni; a
atasa,a conecta, ansamblu;a integra) + kara, deriva de la kr (a face,a creea,a reprezenta); samkarah (masculin, nominativ,
singular) III.17 - IV.21;E: confusion, mixture; mixing up; S: MW1125.2 (masculino) confusin, mezcla; sam (junto, completo)
+ kara, deriva de kr (hacer, representar); samkarah (masculino, nominativo, singular) III.17 - IV.21;
tad() = R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; atunci; 2) (demostrativ) acesta, aceasta acesteia; acestuia;
acela, acea; aceluia;acelora; 3) (posesiv) al lui;al lor, al sau; ale sale I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 -
III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat-
I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; these;then; its
[components]; S: MW434.1 (indeclinable) 1) (relativo) que, cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de l, de
ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 -
IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 -
IV.19; tah (femenino, nominativo, plural) I.46;
pravibhga (pravibhaga) (RB ) = R: MW692.2 (masculin) diviziune, discriminare, distinctie, separare, segment,
sectiune; separat;distinct;pe fiecare in parte; pra (inainte la ceva , in fata ) + vi (divizat, separat, distant), bhga, deriva de la:
\bhaj (a diviza;a separa); III.17; E: distinction;division; intermingled; MW692.2 (masculino) divisin, discriminacin,
distincion, separacion, parte; pra (antes de algo, delante) vi (dividido, apartado, lejos), bhga, deriva de \bhaj (dividir); III.17;
sa\DPDsamyama) (84R ) = R: MW1112.1 (masculin) control, a mentine unit, autocontrol; egalitatea;echilibrul;
perfecta stapanire; a mentine unit; samyama-termen tehnic care desemneaza practica concentrarii(dharana), meditatiei
(dhyana) si a samadhi (identificarii complete;transa mistica )!supr! !celui!si obiect ;procesul in trei faze care conduce la
identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta cu Constiinta Cosmica;
autocontrolul; egalitatea;echilibrul; perfecta stapanire; sam (impreuna, unit; complet;intreg) + yama, deriva de la \yam (a se
abtine, a se restringe); 1) control mental, concentrare perfecta, completa infranare,subjugare, autocontrol total; 2) practica
continua,unificata (legat) intr-un proces unic a a concentrarii (dhrana), meditatiei (dhyna) si a transei mistice sau a
identificarii(samadhi) asupra aceluiasi obiect; procesul in trei faze care conduce la identificarea subiect-obiect si la functionarea
holografica,coerenta; procesul de acordarea rezonant cu Constiinta Cosmica; samyamah (masculin, nominativ, singular) YS
3.4; samyamt (masculin, ablativ, singular) prin samyama; YS 3.16 - YS 3.17 - YS 3.21 - YS 3.22 - YS 3.26 - YS 3.35 - YS
3.41 - YS 3.42 - YS 3.44 - YS 3.52; E: MW1112.1 (masculine); perfect mastery,constraint, perfect discipline; a technical term
meaning the practice of dharana (concentration), dhyana (meditation), and samadhi (mystic trance) in ! single process;the three
phases of identification between subject and object for entering the holographic functioning of mind; perfect mastery,constraint,
perfect discipline; perfectly concentrated meditation; annihilation(SB 4.11.16) ; regulation(SB 11.17.34-35);complete control
(SB 11.18.22) ; holding together, restraint,abstinence;self-restraint control, (esp.) control of the senses, self-control Mn. MBh.
&c;concentration oI mind |comprising the perIormance oI Dhran, Dhyna, and Samdhi, or the last three limbs(anga)stages in
Yoga] Yogas. Sarvad; effort, exertion , (with great difficulty') MBh suppression, i.e. destruction (of the world) Pur;dharana
(concentration), dhyana (meditation), and samadhi (mystic trance) taken together (YS 3.4);perfectly concentrated meditation;
annihilation(SB 4.11.16) ; regulation (SB 11.17.34-35);complete control (SB 11.18.22) ; samyamah (masculine, nominative,
singular) III.4; samyamt (masculine, ablative, singular); by samyama; III.16 - III.17 - III.21 - III.22 - III.26 - III.35 - III.41 -
III.42 - III.44 - III.52; F: controle;maitrise de soi- mme;maitrise parfaite;conscience totale; S: MW1112.1 (masculino) control,
mantener unido, autocontrol; sam (junto, completo) + yama, deriva de \yam (abstener, restringir); 1) control mental,
concentracin perfecta, completo sometimiento, autocontrol total; 2) prctica continuada de concentracin (dhrana), meditacion
(dhyna) e identiIicacion completa (samdhi) sobre un mismo objeto; samyamah (masculino, nominativo, singular) III.4;
samyamt (masculino, ablativo, singular) III.16 - III.17 - III.21 - III.22 - III.26 - III.35 - III.41 - III.42 - III.44 - III.52;
sarva(8) = R: MW1184.3 (adjectiv, masculin) fiecare; oricare; tot, totul, in intregime, complet (exprimat distributiv indica
aplicarea principiului holografic) ; I.25 - I.51 - II.31 - II.37 - III.11 - III.17 - III.49 - III.54 - IV.23 - IV.31; sarvam (neutru,
nominativ, singular) II.15 - III.33; E: each; every; everybody, everyone; everything ,all things, all (expressed in distributive
manner);S: MW1184.3 (adjetivo, masculino) todo, cada uno, entero, completo; I.25 - I.51 - II.31 - II.37 - III.11 - III.17 - III.50 -
III.55 - IV.23 - IV.31; sarvam (neutro, nominativo, singular) II.15 - III.34;
EKWD(bhuta)() = R: MW761.3 (masculin) element; esenta,creatura,fiinta,spirit; deriva de \bh (a fi; a deveni;a se
transforma;a exista); 1) indica existenta in devenire, in ceea ce priveste dezvoltarea sa; 2) elementele dense care alcatuiesc
corpul fizic si lumea vizibila sa tangibila,palpabila de care suntem constienti in cursul experientelor senzoriale; II.18 - III.13 -
III.17 - III.44; bhtatvt (neutru, ablativ, singular) III.20; E: element; creature, being; essence, inherent nature of something,
spirit; S: MW761.3 (masculino) elemento, esencia, ser, criatura; deriva de \bh (ser, convertirse, existir); 1) indica la existencia
en devenir, en cuanto desarrollndose; 2) elementos densos que constituyen el cuerpo fsico y el mundo visible o tangible, de los
cuales tenemos conciencia en las experiencias sensoriales; II.18 - III.13 - III.17 - III.44; bhtatvt (neutro, ablativo, singular)
III.20;
sarvabhuta(8 R ) = R: toate Iiinele vii;
rWD (ruta) (66) = R: MW881.3 (neutru) grai; limbaj;strigat; cantec; sunet, zgomot;deriva de la: \ru (a face zgomot;a produce
sunete); III.17; E: language, cry.chant, sound ; S: MW881.3 (neutro) lenguaje, sonido, ruido; deriva de \ru (hacer ruido,
sonar); III.17;
jna (jnana) (7B) = R: MW426.1 (neutru) cunoastere; cunoastere mijlocita; intelegere; deriva de la \jn (a sti,a cunoaste);
1) cunoastere; intelegere; experienta; 2) intuitie; 3) gnoza; 4) starea in care se conoaste ceva; I.9 - I.38 - I.42 - II.28; jnnam
(neutru, nominativ, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 -
III.54; jnnasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience; S: MW426.1
(neutro) conocimiento, comprensin; deriva de \jn (saber, conocer); 1) conocimiento, comprensin, experiencia; 2) intuicin;
3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnnam (neutro, nominativo, singular); I.8 - III.16 - III.17 -
III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54; jnnasya (neutro, genitivo, singular) IV.31;
Note: lntelegerea (jnana) semnificatiei graiului (ruta) oricarei vietuitoare (sarva-bhuta) apare practicand
samyama in mod separat (pravibhaga) [pe fiecare in parte: shabda, artha si pratyaya] pt. a elimina
samkara (confuzia; amestecarea) cauzata de superpozitia (adhyasa) si de transferul reciproc (itaretara)
dintre shabda (nume, cuvant; simbolul sonor care desemneaza un obiect; eticheta verbala), artha
(realitatea; obiectul sau procesul desemnat ori etichetat) si pratyaya ( continut mental; mesajul subiectiv
evocat de simbol sau semnal; opiniile; ideile; conceptele; teoriile);
Aceasta putere a fost exemplificata de discipolii lui lisus.
La nivel cotidian fiecare stim cat de dificil este sa intelegem ce spune un alt om , chiar daca vorbeste in
aceeasi limba, din cauza semnificatiilor diferite atribuite cuvintelor, in functie de experienta personala, de
conceptii, educatie.....Aceasta capacitate ne ofera o cale eficienta de comunicare cu semenii nostri si cu
alte specii din univers dincolo de barierele lingvistice , culturale;
Comentarii/Commentary:
[RO] De obicei, cunoasterea noastr despre obiecte este conIuz din cauza conIundrii lui shabda (cuvnt;simbol sonor), artha
(obiectul desemnat) si pratyaya |coninutul minii evocat de un anumit obiect;semniIicatia subiectiva;cuvantul 'apa sau 'Ioc evoca
altceva persoanelor care au avut experiente traumatice legate de apa (inec) sau de Ioc (incendiu)|. Dac Iacem samyama asupra
Iiecareia din cele trei componente in mod separat, putem nelege limbajul Iiecarei Iiinte vii. AstIel, sunetul trebuie separat de obiect si
obiectul trebuie separat de idee(pratyaya).
Sa exempliIicam apeland la cuvntul "vac", obiectul "vac" |care e diIerit de obiectul "vac", asa cum este o eticheta in raport cu
borcanul pe care este aplicata| si la ideea (pratyaya)"vac". Samyama trebuie Icut asupra acestor trei separat, pentru a ndeprta
suprapunerea dintre cuvnt sau simbolul sonor (shabda),obiectul desemnat (artha) si pratyaya (setul de credinte;programul
implantat in cursul conditionarii, experientele anterioare evocate de un anumit obiect). DiIerii oameni au diIerite experiene mentale
atunci cand mediteaza asupra obiectului "vac". De exemplu un hindus va spune c acesta trebuie venerat si protejat (Iiind un simbol
divin), n timp ce un musulman va spune c ea trebuie tiat(simbol izeaza un aliment). Aceasta este una dintre diIerenele n
continutul mental (pratyaya) evocat de un anumit obiect. n mod analog, exist diIerene ntre cuvinte; de exemplu, n diIerite limbi
exist diIerite cuvinte pentru obiectul "vac". Atunci cnd Iacei diIerena ntre obiectul sau Iorma "vac", numele "vac" si ideea
"vac", si cnd Iacei samyama asupra celor trei in mod separat, aceasta instructiune(sutra) aIirma c vei ajunge s cunoastei
limbajul vacilor. Asa se poate cunoaste limbajul oricrei creaturi. Acestea sunt capacitati secrete ale Iiecarui om, dar ele nu sunt
descoperite decat prin stiinta si tehnologia transei. Fiecare obiect din lume are trei constituiente sau vibhaga, si anume sunetul sau
cuvntul(shabda), forma sau obiectul in sine(artha) si ideea(pratyaya). Trebuie s Iii capabil s Iacei samyama asupra vibraiilor
sunetului separat, asupra Iormei separat si de asemenea asupra ideii (pratyaya) separat.
Vysa Yoga-Bhshya (s. V.)
(Bhasya) tatra vcvarna7P evrthavat
Con respecto a stos (la palabra, su significado y su conocimiento), la vocalizacin tiene como nica funcin
(relacionar los sonidos para formar) las palabras.
(Bhasya) shrotram ca dhvaniparinmamtravishayam.
El mbito del odo son solamente las transformaciones del sonido.
(Bhasya) padam punar ndnusamhrabuddhinirgrhyam iti.
Por otro lado, la palabra se capta mediante un proceso mental que asocia los sonidos aislados (de las letras)
(para formar palabras).
(Bhasya) varn ekasamaysambhavitvt parasparaniranugrahtmnas te padam
asamsprishynupasthpyvirbhts tirobhtsh ca+iti pratyekam apadasvarp ucyante.
Los sonidos vocales (varn) no pueden existir al mismo tiempo, de tal forma que no tienen relacin unos con
otros. Aparecen (avis) y desaparecen (tiras) sin asociarse para formar una palabra. Considerados aisladamente,
(los sonidos) no tienen la naturaleza de una palabra.
(Bhasya) varnah punar ekaikah padtm sarvbhidhnashaktipracitah sahakrivarnntarapratiyogitvd
vaishvarpyam ivpannah prvash ca+uttara+uttarash ca prva vishesha avasthpita ity evam bahu1P varnh
kramnurodhino+arthasamketa avacchinn iyanta ete sarvbhidhnashaktiparivrit gakraukravisarjanyh
ssndimantam artham dyotayantti
Por otro lado, cada sonido vocal es parte esencial de la palabra y se encuentra lleno (pracita) de potencialidades
para expresar toda clase de cosas, gracias a su asociacin y cooperacin con otros sonidos vocales. En
consecuencia, (tales asociaciones) pueden llegar a adoptar multitud de formas (vocales). Un (sonido vocal)
precedente se asocia con el que le sigue y ste, a su vez, con el que le precede al pertenecer (ambos) a una
formacin concreta y determinar as una palabra. As, ciertos sonidos vocales, colocados de una forma
determinada, se asocian convencionalmente con el significado de un objeto determinado (artha). De esta
forma, los sonidos vocales aislados llegan a perder (finalmente) su capacidad para expresar cualquiera otra
cosa (sarva). As por ejemplo, la g, la au y la h indican ahora nicamente un objeto (conocido como vaca)
que posee papada.
(Bhasya) tad eteshm arthasamketa avacchinnnm upasamhritadhvanikramnm ya eka1 buddhinirbhsas
tatpadam vcakam vcyasya samketyate.
De esta forma, los sonidos vocales pronunciados en una secuencia determinada (y perdiendo as su capacidad
para representar multitud de significados), son captados de forma instantnea en unidad por el intelecto
(buddhinirbhsa), formando una palabra que se acepta convencionalmente como indicadora de lo que se
expresa.
(Bhasya) tad ekam padam ekabuddhivishaya ekaprayatnkshiptam abhgam akramam avarnam bauddham
antyavarnapratyayavypropasthpitam paratra pratipipdayish3 varnair evbhidhyamnaih shryamnaish
ca shrotribhir andivc+vyavahravsannuviddh3 lokabuddhi3 siddhavatsampratipatti3 pratyate.
Esta unidad (que conforma) la palabra es en cada caso el objeto de un proceso mental nico y requiere un
esfuerzo concreto (de los rganos de articulacin). Es un objeto indivisible y (por tanto) diferente de los
sonidos individuales (que lo forman). Se trata de un objeto mental que se manifiesta por medio de la idea que
surge con el ltimo sonido vocal. Cuando una persona desea comunicarse con otra, lo hace pronunciando
sonidos vocales (palabras) que la otra persona escucha. Tal expresin verbal, sin comienzo definido, impregna
el intelecto de la otra persona con impresiones latentes (vsan) (procedentes de las palabras) y se interpreta
convencionalmente (sampratipatti) (su significado) como algo que no admite duda.
En cada proceso cognoscitivo a travs del lenguaje intervienen tres factores: (i) la palabra es la causa externa
y se compone de sonidos vinculados con distintas partes del cuerpo; (ii) por medio de los sentidos las
vibraciones llegan al cerebro llevando el significado especfico que el sonido intent expresar; (iii) la mente
reacciona y se produce la percepcin y la elaboracin de ideas correspondientes. Cada palabra es una mezcla
de estos tres elementos: vibracin, percepcin y reaccin. En la vida ordinaria los tres elementos son
simultneos e inseparables y no logramos captar la finalidad (o significado) y la idea (o imagen) si no
entendemos bien la palabra (Gardini, Walter Yoga clsico).
(Bhasya) tasya samketabuddhitah pravibhga etvatm evamjtyaka1 anusamhra ekasyrthasya vcaka iti.
Efectuamos una interpretacin convencional del significado de las palabras, lo cual significa que agrupar
varios sonidos vocales para formar un grupo determinado (una palabra) tiene un significado concreto.
(Bhasya) samketas tu padapadrthayor itaretardhysarpah smrititmaka1 yo+ayam shabdah so+ayam artha1
yo+ayam arthah so+ayam shabda iti.
(Tal) mezcla (adhysa) genera en los recuerdos la interpretacin convencional: esta palabra tiene este
significado, y este significado corresponde a esta palabra.
(Bhasya) evam itaretardhysarpah samketa1 bhavatti.
As, se confunden palabra con significado y viceversa.
(Bhasya) evam ete shabdrthapratyay itaretardhyst samkrn gaur iti shabda1 gaur ity artha1 gaur iti
jnam.
De esta forma, la palabra vaca, el significado vaca y el conocimiento vaca se mezclan confundindose
errneamente uno con otro.
(Bhasya) ya eshm pravibhgajah sa sarvavit.
Quien sea consciente de la diferencia entre ellos (poseer) todo el conocimiento (en relacin con los sonidos y
las palabras).
La palabra como sonido (ruta) es una expresin articulada de la intencin de comunicar lo que se suscit en
la mente. De modo parecido los sonidos de todos los seres animados representan la intencin de stos de
comunicar algo que se suscita en sus mentes. Este stra significa que, existencialmente, el mecanismo de la
comunicacin y el proceso subyacente en la articulacin de lo que se suscita en la sustancia mental es
bsicamente comn a todos los seres, incluido el hombre. De all que una clara comprensin, a travs de
samyama, del mecanismo humano de comunicacin que esta compuesto por la trinidad de palabra-significado-
experiencia, conduzca naturalmente a la comprensin de los mecanismos de comunicacin de todos los seres.
La expresin sarvabhtaruta del stra indicara los sonidos de hasta los objetos inanimados, porque cada uno
de tales objetos tiene un sonido distinto de todos los otros sonidos. Exige atencin extraordinaria y sensibilidad
exquisita distinguir estos sonidos entre si (Desphande, P.Y. El autntico Yoga).
Por naturaleza, shabda, artha y pratyaya se experimentan como uno. El sonido emitido por un ser vivo lleva
siempre un significado. Tambin se acompaa de una imagen en la mente de quien lo percibe. Si se desconoce
el sonido, se puede comprender percibiendo directamente la idea en la mente del emisor. Para lograr esta
percepcin directa o skshtkra sobre la idea de la conciencia del emisor, el yogui debe lograr distinguir entre
palabra, significado e imagen del sujeto de su meditacin (Feuerstein, Georg The Philosophy of Classical
Yoga).
(Bhasya) sarvapada7P csti vkyashaktivriksha ity ukta7 astti gamyate.
Adems, cada palabra tiene la potencialidad de expresar una idea (completa). Cuando alguien dice rbol, se
entiende que existe.
(Bhasya) na sattm padrtha1 vyabhicaratti.
No se puede afirmar que no exista el objeto al cual le corresponde una palabra.
(Bhasya) tath na hy asdhan kriystti.
Tampoco puede existir una accin (expresada por un verbo) sin alguien que la ejecute.
(Bhasya) tath ca pacatti+ukta7 sarvakraknm kshepa1 niyamrtha1 anuvdah kartrikaranakarmanm
caitrgnitandulnm iti.
Con la pronunciacin de la palabra (alguien) cocina (pacati), las relaciones expresadas a continuacin
concretan su significado. As, (el cocinero) Caitra es quien acta, el arroz es el objeto y el fuego es el medio
para efectuar la accin.
(Bhasya) drishtam ca vkyrtha7 padaracanam shrotriyash+shabda1 adhte, jvati prnn dhrayati
Tambin se observa que las palabras se construyen con el significado de una frase; as por ejemplo, un
recitador (shrotriya) es alguien con profundo conocimiento de los himnos (vdicos), y la palabra (alguien)
vive (jvati) indica que (alguien) mantiene su energa vital (prnn).
(Bhasya) tatra vkya7 padrthbhivyaktis tatah padam pravibhajya vykaranyam kriyvcakam v
krakavcakam v.
Puesto que hay palabras que se manifiestan como una frase, la palabra debe ser considerada aparte y analizada
para encontrar si se refiere a la accin o a quien la ejecuta.
(Bhasya) anyath bhavaty ashva1 ajpaya ity evamdishu nmkhytasrpyd anirjtam katham kriyym
kraka7 v vykriyeta+iti.
Sin tal (anlisis), palabras como bhavati (oh seora!, siendo, transformandose), ashvah (caballo, ir hacia
delante) y ajpayah (leche de cabra, conquistar), en las cuales la forma sirve tanto para un nombre como para
un verbo (khyta), resultaran ambiguas.
(Bhasya) teshm shabdrthapratyaynm pravibhgah.
Hay diferencia entre la palabra, su significado y su conocimiento.
(Bhasya) tadyath shvetate prsda iti kriyrthah, shvetah prsda iti krakrthah shabdah, kriykaraktm
tadarthah pratyayash ca.
Cuando se dice, por ejemplo, el palacio reluce con blancura (shvetate), se esta indicando la accin de un
verbo, (mientras que) el palacio blanco (shvetah), hace referencia a un estado. En esencia, la palabra se
refiere tanto a la accin como al estado, y (su pronunciacin) conlleva ambas ideas.
(Bhasya) kasmt so+ayam ity abhisambandhd ekkra eva pratyayah samketa iti.
Porqu? La razn es que ste (el proceso de blanqueado) se identifica con ese (su resultado, la blancura); as,
corrientemente no se distingue entre ambas ideas (se consideran las dos como una sola).
(Bhasya) yas tu shveta1 arthah sa shabdapratyayayor lambanbhtah
Respecto al objeto blanco, se considera como el soporte tanto de la palabra como de la idea.
(Bhasya) sa hi svbhir avasthbhir vikriyamna1 na shabdasahagata1 na buddhisahagatah.
Sin embargo, en el momento en que (el objeto) se esta transformando, debido a su propia condicin de
transformacin, no tiene relacin con la palabra ni con la idea.
(Bhasya) evam shabda evam pratyaya1 na+itaretarasahagata ity anyath shabda1 anyath+artha1 anyath
pratyaya iti vibhgah.
De forma parecida, la idea y la palabra no se relacionan mientras cambia el objeto. La palabra cambia en un
sentido, el significado en otro, y la idea en otro distinto. Por tanto, se diferencian.
(Bhasya) evam tatpravibhgasamyamd yoginah sarvabhtarutajnam sampadyata iti.
Con la prctica del control mental (samyama) sobre la diferencia, el yogui comprende los sonidos de todos los
seres.
Practicar samyama sobre las interacciones entre lenguaje, ideas y objetos consiste en examinar los rasgos
propios de los objetos, los medios de describirlos y las ideas y sus influencias culturales sobre la mente de
quienes los describen. Por esta va se puede hallar el modo de comunicacin mas preciso y eficaz, sean cuales
sean las barreras lingsticas, culturales o de otro tipo (Desikachar, TKV Yoga-stra de Patjali).
Shankara Bhagavatpda Yoga-Bhshya-Vivarana (s. XIV)
(Vivarana) Aqu se presenta otro objeto para el control mental (samyama), dirigido ahora hacia la palabra, el
significado y su comprensin. De estos, cul es cada uno, porqu se confunden y cmo se diferencian?
(Vivarana) La palabra es lo que surge mediante la expresin oral y se oye gracias al odo. La palabra no es una
expresin oral vaca (de significado). La expresin oral sucede cuando el rgano sensorial manifiesta sonidos
de letras, dependientes de sus ocho lugares (de articulacin), siendo su nico objetivo la manifestacin
auditiva. Pero no se activa para manifestar un significado o una palabra.
(Vivarana) Tampoco la palabra es el sentido de lo que se oye, ni su especial objeto. Lo que se denomina sonido
puede ser articulado o no. Una transformacin concreta del mismo tendra la naturaleza de los sonidos vocales,
la letra a, etc; otra seran los sonidos ininteligibles emitidos por los cuervos y otras aves. Estando nicamente
confinado el sentido del odo a poner de manifiesto las transformaciones del sonido, no tiene nada que ver con
el significado y la palabra.
(Vivarana) Objecin: en realidad, una palabra es slo lo que se oye.
Respuesta: no, porque debe tener algn significado; la palabra es lo que ocasiona el significado que debe ser
comprendido.
(Vivarana) Los sonidos vocales son los objetos del odo, cada uno de los cuales finaliza depositando una
impresin latente (samskra) en el objeto que controla el proceso; la idea que surge en el intelecto (buddhi) al
final de la vocalizacin es la idea del intelecto unida a los sonidos vocales. Se origina a partir de la impresin
latente que se deposita en la mente, la cual sigue el proceso desde el primer sonido. Lo que se entiende
mediante esa simple nocin del intelecto es la palabra. Y dado que es un asunto de percepcin directa, en la
medida que es evidente, no precisa de otras pruebas.
(Vivarana) Objecin: pero (bhagavat) Upavarsa dice que la palabra gauh, vaca, son las letras g, au y
visarga (h).
Respuesta: no es as, pues (solamente con los sonidos de las letras) no hay expresividad (significado). Porqu?
Porque no pueden combinarse (entre si). En el momento de pronunciar la g no hay au o h; en el
momento de pronunciar au no hay g ni h; y en la operacin del visarga no estn las otras dos. De esta
manera, los sonidos de las letras no pueden expresar significado alguno porque no pueden combinarse.
(Vivarana) Igual que no existe fundamento para una coexistencia simultnea de los sonidos de las letras, lo
mismo sucede con sus impresiones y su recuerdo, no siendo producidos por ellos en el mismo momento, no
pueden tampoco expresar significado alguno. Otra razn se halla en que el recuerdo tiene una relacin
particular, pues se basa en la impresin latente de algn objeto previamente experimentado, mientras que la
nocin (palabra) es algo nuevo.
(Vivarana) Aceptar que las impresiones latentes tienen poder de expresin contradice los principios
generalmente aceptados de que el significado se deduce de la palabra, la relacin entre cosas anteriores y
posteriores se expresa con un verbo y el dharma (la conducta correcta) tiene a la (sagrada) palabra como su
fundamento, de tal forma que lo que no se basa en ella no se considera correcto.
(Vivarana) Objecin: pero la facultad-de-ser-una-palabra podra considerarse tericamente correcta para el
recuerdo y las impresiones latentes, puesto que stas consisten en esencia de sonidos vocales.
Respuesta: no es as. El hecho de consistir de sonidos vocales como tal equivale a una existencia irreal, (solo a
la verdad) si se probase que los sonidos vocales son la palabra (pero no lo son). El mundo, a causa de la falta
de discriminacin, se encuentra bajo la ilusin de que el yo es el cuerpo, etc, y as tiene esta idea de ello,
aunque incorrecta. Pero (la opinin comn) nunca ser el terreno donde pueda afirmarse algo con certeza.
Adems, solamente con la expresin oral y con la audicin es como se capta el significado, y sta operacin es
necesaria para que entre todos tengan la facultad-de-formar-una-palabra en esencia. Igualmente, el sonido
vocal final no expresa significado pues se trata (solo) del sonido de una letra, y se deduce que el recuerdo junto
con la impresin latente del sonido vocal final no expresa significad alguno.
(Vivarana) Objecin: supongamos que el sonido vocal final, junto con la impresin latente establecida por el
sonido vocal previo, expresa el significado.
Respuesta: no es as, pues eso traera consigo que el significado se produce simplemente por la pronunciacin
del sonido vocal final. El oyente (ya) tiene un depsito de impresiones latentes establecido por la
pronunciacin del sonido vocal g en otras ocasiones, pero (segn tu teora) el significado solo se reconocera
a partir de la pronunciacin (hoy) del sonido vocal final.
Objecin: por otro lado, la pronunciacin del primer sonido vocal podra tener una funcin limitadora.
Respuesta: no es as; puesto que existe un lapso de tiempo entre el primero y el ltimo, no pueden asociarse
para llevar a cabo la restriccin.
Objecin: pero cuando los sonidos vocales manifiestan la palabra, los primeros sonidos deben haber sido
pronunciados (de forma progresiva) limitativamente, de tal forma que es mas razonable que la facultad
concreta se halle en los mismos sonidos vocales en vez de suponer (alguna entidad como el significado
relmpago del sphota) que se manifiesta con la palabra.
Sphota: nocin lingstica esotrica de acuerdo con la cual la configuracin de sonidos que subyace al
concepto es eterna. Esta idea la introdujo el gramtico Patjali (Feuerstein, George Encyclopedic Dictionary
of Yoga).
Sphota: palabra creativa e indivisible; elemento eterno e imperceptible respecto a sonidos y palabras,
considerado como el verdadero vehculo de los sentidos (Macdonell, Arthur Anthony Sanskrit Dictionary).
(Vivarana) Respuesta: no. Solo admitimos que los sonidos vocales individuales depositan sus correspondientes
impresiones latentes en el intelecto como su sustancia (dharmin). Pues es en el intelecto, donde las impresiones
latentes de todos los sonidos vocales que han sido pronunciados se han acumulado progresivamente, donde
brilla la palabra. Esta es la manifestacin de la palabra mediante los sonidos vocales no es que acten en la
palabra directamente, como actuara la luz.
(Vivarana) Tampoco es correcto (para ti) decir que, puesto que las impresiones latentes se mantienen en el
mismo sitio que el intelecto, su sustancia o poseedor, existe mutua cooperacin entre ellos, pues sera el mismo
caso con los recuerdos, deseos y rechazos con respecto a la percepcin de cosas deseadas y no deseadas. No se
puede suponer en ningn caso que los sonidos vocales previos, o sus impresiones latentes, estn relacionados
con el sonido vocal final.
(Vivarana) Objecin: tambin creo que la capacidad de los sonidos vocales para formar una palabra estriba
simplemente en que hacen surgir una idea en el intelecto en base a las impresiones latentes producidas en un
determinado orden por los sonidos vocales.
Respuesta: no es as. Eso contradice lo que has admitido anteriormente. Si se tratase de una idea producida por
varias impresiones latentes, sera una idea del significado o de la palabra? Si lo fuese del significado, tambin
lo sera de la palabra. Pues lo que produce el significado es la cosa en si. Si lo fuese de la palabra, entonces se
opondra contra el principio: el significado se deduce de la palabra.
(Vivarana) Por tanto, se acepta que la palabra es el objeto de una nica idea que surge separada de los sonidos
vocales. Se deduce que ni el sonido final, asistido por las impresiones latentes depositadas por sonidos vocales
previos, ni el recuerdo, ni sus impresiones, tienen poder de expresin. Pues todos necesitan algo como el
surgimiento de una idea para impulsar a las impresiones latentes.
(Vivarana) Objecin: en tal caso, porqu se niega la relacin de los sonidos vocales con el significado o la
palabra?
Respuesta: los sonidos vocales no pueden coexistir porque la expresin oral es una sucesin. Por tanto, no
cooperan entre si, pues no tienen conexin de ningn tipo.
(Vivarana) Generalmente se presupone que gracias a las palabras comprendemos las cosas, y se asegura que
esto es as para todas las personas, condicionadas por los impulsos potenciales (vsan). Vulgarmente, existe la
idea errnea de que la palabra es la cosa real.
(Vivarana) Sin embargo, la palabra es distinta de los sonidos vocales, pues al ser comprendida intelectualmente
(buddhi) surge una nocin (pratyaya) como lmpara, que es lo que permite captar el objeto como lmpara
o como intelecto (buddhi). Los sonidos vocales no son la palabra pues estn unidos en una sucesin y son
sencillos instrumentos, como el hacha o el escoplo del carpintero.
(Vivarana) Todas las palabras son, en ltima instancia, significados de otras palabras, usando la posibilidad de
construir frases que se encuentra en todas ellas.
(Vivarana) As, en algunos casos, el significado se indica simplemente con un verbo; e incluso se declara una
accin con un nombre. En consecuencia, se dice que la lnea entre ambos es difcil de determinar.
YS 3.18. 7||+|7|7|| }|
+(+{<+BFTlBlltTTlt94=l|6l+P
samskra-skst-karant prva-jti- jnam
samskraskstkarant prvajtijnam // (18.1)
samskra-skstkarana prvajti-jna
samskarasaksatkaranat purvajati jnanam
Traducerea convergenta/ConvergentTranslation:
R:Cunoasterea (jnana) vietilor(jati) anterioare (purva) [apare] prin vederea directa (saksat) [practicand
samyama asupra] intiparirilor latente (samskara) din plan cauzal (karana);
E:Knowledge (jnana) of previous lifes (purva jati) is gained through direct perception (saksat) )[by
samyama] of latent impressions (samskara) from causal plane (karana);
F:La connaissance (jnana) des vies(jati) anterieures(purva) surgit par la vision directe (sakshat) des
impregnations latentes (samskara) du plan causal (karana) [grace au samyama];
S: El conocimiento (jnnam) de las vidas(jti) anteriores (prva)[surge] a travs de la percepcin
directa(sksht) [por medio del autocontrol: samyama ], de las impresiones latentes o de los impulsos
krmicos (samskra) desde plano causal (karana);
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
saskra (samskara) (8T41) = R: MW1120.3 (masculin) latenta; impregnari; impresie in minte lasata de actele realizate
intr-o stare de existenta anterioara; complexul activatori subliminali; semintele karmice; intipariri, urme lasate de actiunile
trecute;impresii latente; tendine mentale;programe latente; impregnarile latente;intiparirile in plan subtil energetic, informational
si cauzal; impresii latente; ntiprire; impregnari energetice;amintiri subtile;Iorta obisnuintei;reziduu din vietile anterioare; sam
(impreuna,unit,conectat, complet + kra (actul de a face,crea, emite,lucra), deriva de la kr (a face,a actiona, a executa); 1) impresie
latenta sau subliminala; imprint sau urma psihica degajata de o experienta anterioara in memoria profunda; 2) consecinta unei actiuni
care conditioneaza altele din viitor; I.18 - I.50 - II.15 - III.18; samskrayoh (masculin, genitiv, dual) III.9 - IV.9; samskrt (masculin,
ablativ, singular) III.10; samskrebhyah (masculin, ablativ, plural) IV.27;E: MW1120.3 (masculine) subliminal activators; latent
impressions; conditioning, mental impressions; by habit, because of impregnation, permeation, activators; conditioning, habit,
impression left by past action;latent impressions;of the mental permeation;subliminal reactors;from: sam (together,
cooperatively, simultaneously ,join, attach, connect; unite, combine; be connected) + kra (act to make; manufacture; create;
construct, build; fashion, shape; compose; emit;work);from kr ( to do;to act;to perform);
S: MW1120.3 (masculino) latencia; impresin en la mente de actos realizados en un estado o existencia anterior; sam (junto,
completo) + kra (acto de hacer, de trabajar), deriva de kr (hacer, representar); 1) impresin latente o subliminal; huella psquica
dejada por una experiencia anterior en la memoria profunda; 2) consecuencia de una accin que condiciona otra futura; I.18 - I.50 -
II.15 - III.18; samskrayoh (masculino, genitivo, dual) III.9 - IV.9; samskrt (masculino, ablativo, singular) III.10; samskrebhyah
(masculino, ablativo, plural) IV.27;
skD(saksha) (8H) =R: MW1197.3 (masculin) cu ochii, direct, prin ochi;vedere; evident; a sa (1 a lui,a ei; 2
acest,aceasta; 3 cu) + aksa (organ al simturilor, ochi) deriva de aks ( a atinge, a castiga,a ajunge,a penetra, a
intelege; a apuca); skst MW1198.1 (masculin, ablativ, singular) lll.18; E: direct, through the eye; S: MW1197.3
(masculino) con los ojos, evidente, directo; sa (1 el, ella, ello; 2 eso, esto; 3 con) + aksa (rgano de los sentidos, ojo)
deriva de aks (alcanzar, penetrar, abrazar); skst MW1198.1 (masculino, ablativo, singular) lll.18;
kraa (karana) (41H) =R: MW254.1 (masculin) a face; a observa; a cauza, a declansa; producere;implinire;
corpul cauzal sau karmic (karana sharira); deriva de kr (a face,a representa); ll.2; karant (masculin, ablativ,
singular) lll.18; (neutru) cauza, origine;YS lll.39;E: MW254.1 (masculine) to do, cause; create, produce, make;make
happen, bring forth; entail, involve, occasion, precipitate, trigger; causal body(karana sharira); observing; cause,
perception production, accomplishment; making; derivated from kr (make; manufacture; create; construct, build;
shape; compose; emit; conduct (war, battle); prepare, do; perform; effect;represent, portray, depict; perform, stage;
enact; give) ; ll.2; karant (masculine, ablative, singular) lll.18; S: MW254.1 (masculino) hacer, causar, ocasionar;
deriva de kr (hacer, representar); ll.2; karant (masculino, ablativo, singular) lll.18; (neutro) causa, origen lll.39;
skWkaraD (sakshatkarana)(8H41H) =R: MW1198.1 (compus) prin perceptie directa cu ochii corpului
cauzal sau karmic(karana sharira); clarvederea; actiunea de a vedea cu proprii ochi, perceptie nemijlocita de ochii
fizici, evidenta, calitatea de a fi imediata, instantanee; realizare; skshtkrana ori skshtkra (a percepe cu
proprii ochi ) ce este cunoscuta drept "perceptia yogina (yogipratyaksha), reprezinta perceptia inmediata sau
nemijlocita a lucrurilor in starea de transa mistica sau de nstasis (samdhi). Nici o poarta senzoriala nu este
implicata in perceptia nemijlocita realizata de yogin in starea de transa mistica in care realizeaza identitatea cu
obiectul (functionarea holografica),care se experimenteaza in interior. Acest termen se aplica uneori pt.
autorrealizare (Feuerstein, George "Encyclopedic Dictionary of Yoga); skst (in fata ochilor) + karana (a face, a
cauza); lll.18; E: by direct perception with the eyes of causal body; because one has something under one's nose; S:
MW1198.1 (compuesto) hecho de ver con los propios ojos, percepcin directa, evidencia, inmediatez, realizacin;
skshtkrana, o skshtkra (percibir con los ojos), que es conocido como la "percepcin del yogui
(yogipratyaksha), es la inmediata percepcin de cosas en estado de nstasis (samdhi). skst (delante de los ojos)
+ karana (hacer, causar); lll.18;
SUYD(purva)(9) =R:MW643.1 (masculin) anterior, precedent, primele dintr-o succesiune; fata de precedentele;in relatie cu
primele; prvah (masculin, nominativ, singular) I.18 - III.18; prveshm (masculin, genitiv, plural); I.26; n legtur cu
precedentele; [in comparatie cu] precedentele (purva) cinci ramuri(anga) ale Yoga prezentate anterior (yama,niyama,
asana,pranayama si pratyahara) sunt externe sau indirecte (bahir-anga); prvebhyah (masculin, ablativ, plural) III.7; E:
preceding;earlier; anterior, previous, beforehand, forehand [in regard to] the previous [five limbs of Yoga]; S: MW643.1
(masculino) anterior, precedente, primero, previo, primero de una sucesin; prvah (masculino, nominativo, singular) I.18 -
III.18; prveshm (masculino, genitivo, plural); I.26; prvebhyah (masculino, ablativo, plural) III.7;
jti (jati )(H) =R: MW418.1 (femenin) nastere; productie, viata, deriva de la: \jan (a naste, a genera, a produce); 1)
mediu,statut social determinat, clasa sociala; 2) specie, clasa,casta categorie de existenta, viata; 3) reprezinta conditionarile
externe, cele care leaga o persoana de un mediu determinat; II.13 - II.31 - III.18 - III.53 - IV.2 - IV.9;
E: birth,life;rank;caste; S: MW418.1 (femenino) nacimiento, produccin; deriva de \jan (nacer, generar, producir); 1) entorno
social determinado, clase social; 2) especie, clase, categora de existencia, vida; 3) representa los condicionamientos externos, lo
que vincula a una persona con un ambiente determinado; II.13 - II.31 - III.18 - III.53 - IV.2 - IV.9;
jna (jnana) (7B) = R: MW426.1 (neutru) cunoastere; cunoastere mijlocita; intelegere; deriva de la \jn (a sti,a cunoaste);
1) cunoastere; intelegere; experienta; 2) intuitie; 3) gnoza; 4) starea in care se conoaste ceva; I.9 - I.38 - I.42 - II.28; jnnam
(neutru, nominativ, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 -
III.54; jnnasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience; S: MW426.1
(neutro) conocimiento, comprensin; deriva de \jn (saber, conocer); 1) conocimiento, comprensin, experiencia; 2) intuicin;
3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnnam (neutro, nominativo, singular); I.8 - III.16 - III.17 -
III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54; jnnasya (neutro, genitivo, singular) IV.31;
Comentarii/Commentary:
[RO] Samskaras-urile sunt de dou tipuri - memoria si vasana. Memoria este subconstient si vasana este inconstient.
Cnd sunt n memorie, samskaras-urile sunt asezate ntr-o ordine anumit; cnd sunt n inconstient, ele nu sunt n mod
necesar aranjate. Samskaras-urile (ntipririle mentale) care dau nastere la Iructe sau la efecte sunt stocate sub forma
prarabdha (soart,karma activ), ca un sunet nregistrat pe un disc de gramoIon. Fcnd samyama asupra ntipririlor
care pot Ii vzute n timpul strilor proIunde de constiin, se poate sonda att subconstientul, ct si inconstientul.
Practicnd samyama asupra acestor trei samskaras, yoghinul poate avea acces la cunoasterea nasterilor trecute.
Vysa Yoga-Bhshya (s. V.)
(Bhasya) dvaya1du khalu+am samskrh smritikleshahetu1P vsanrp vipkahetu1P
dharmdharmarph.
Las impresiones latentes (a las que se refiere este aforismo) son de dos tipos: (i) las (manifestables) que
dan origen a los recuerdos y las causas de afliccin, denominadas impulsos potenciales (vsan), y (ii)
las (invisibles) que ocasionan que (la vida) sea justa o injusta (de acuerdo con las acciones anteriores).
(Bhasya) te prvabhavbhisamskrith parinmaceshtnirodhashaktijvanadharmavad aparidrishtsh
cittadharmh.
Las caractersticas o condicionamientos (dharma) mentales imperceptibles son las que han sido
depositadas en existencias previas, como modificaciones, acciones, estados de inhibicin, poderes,
vitalidad y tica (o falta de ella).
(Bhasya) teshu samyamah samskraskshtkriyyai samarthah.
El control mental (samyama) sobre estos (dos tipos) hace surgir la facultad de acceder a la percepcin
directa de las impresiones latentes.
(Bhasya) na ca deshaklanimittanubhavair vin teshm asti skshtkaranam.
(Las impresiones latentes) no pueden percibirse independientemente de las experiencias de lugar, tiempo
y causa.
(Bhasya) tad ittham samskraskshtkarant prvajtijnam utpadyate yoginah.
Es, por tanto, a travs de la percepcin directa de las impresiones latentes, como el yogui logra el
conocimiento de las vidas pasadas.
(Bhasya) paratrpi+evam eva samskraskshtkarant parajtisamvedanam.
Esta percepcin directa de las impresiones latentes se aplica tambin para conocer las vidas de otros
seres.
El samyama designa los ltimos tres miembros del Yoga, dhran, dhyna y samdhi. El yogui
empieza a concentrarse sobre un "objeto, sobre una "idea; por ejemplo, sobre los residuos
subconscientes (samskra). Cuando ha logrado ya obtener el ekgrat, concerniente a esos residuos,
comienza a meditarlos, es decir, a asimilarlos mgicamente, a apropiarse de ellos. El dhyna, la
meditacin, hace posible el samprajtasamdhi, en la forma de bjasamdhi, el samdhi con soporte (en
este caso, los soportes son, evidentemente, los mismos residuos subconscientes). Por medio de la
nstasis yogui efectuada con base a esos residuos, se obtiene no solamente la comprensin y asimilacin
mgica de tales residuos (que el dhran y el dhyna ya haban permitido obtener), sino la transmutacin
del "conocimiento en "posesin. El samdhi trae como consecuencia la constante identificacin del que
medita con lo que medita. Al comprender esos residuos subconscientes hasta el punto de convertirse en
los residuos mismos, el yogui los conoce no solamente en funcin de residuos, sino volviendo a
colocarlos en el ambiente de donde fueron sacados; en una palabra, el yogui puede revivir idealmente (es
decir, sin tener la "experiencia de ello) sus existencias anteriores (Eliade, Mircea "Yoga, inmortalidad y
libertad).
Cuando el yogui percibe directamente (skshtkrant) la compleja masa de impregnaciones pasadas
(samskra) en su sustancia mental, ve claramente las secuencias (krama) que las hacen nacer. Y
siguiendo estas secuencias hasta sus orgenes, llega a las encarnaciones anteriores a travs de las que
su sustancia mental debi haber pasado para llevar el recuerdo de las experiencias. Los recuerdos de
estas encarnaciones pasadas son ahora meras impregnaciones estticas. La mirada penetrante e
inquisitiva del yogui, cargada con la energa de la "visin pura, por decirlo as, activa estas
impregnaciones para que empiecen a desarrollar las secuencias que las hicieron nacer en la forma de
una constancia grabada de experiencias pasadas (Desphande, P.Y. "El autntico Yoga).
(Bhasya) atra+idam khynam shryate
Existe una historia en las escrituras para ilustrar este punto.
(Bhasya) bhavagato jaigshavyasya samskraskshtkarand dashasu mahsara7P
janmaparinmakramam anupashyato vivekajam jnam prdurabht.
El respetable sabio Jaigshavya, por medio de la percepcin directa de sus propias impresiones latentes,
observ que haba estado reencarnndose a travs de diferentes nacimientos durante diez eones,
logrando as el conocimiento nacido de la discriminacin (vivekajajnam).
(Bhasya) atha bhagavat1 vathyas(?):tanudharas tam uvca dashasu mahsarga7P bhavyatvd
anabhibhtabuddhisattva tvay narakatiryacgarbhasambhavam duhkham sampashyat
devamanushya7P punah punar utpadyamna3 sukhaduhkhayoh kim adhikam upalabdham iti.
Entonces, el respetable vathya asumiendo forma humana, se acerc a preguntarle: "a travs de eones
has estado aprendiendo con la mente pura y clara el dolor de atravesar infiernos y la existencia animal, y
una y otra vez has renacido entre dioses y entre hombres. De cul obtuviste mayor placer o dolor?
(Bhasya) bhagavat2 vathyam jaigshavya uvca
Jaighsavya respondi al respetable vathya:
(Bhasya) dashasu mahsarga7P bhavyatvd anabhibhtabuddhisattva3 may narakatiryacbhavam
duhkham sampashyat devamanushya7P punahpunarutpadyamna3 yat kimcid anubhtam tat sarvam
duhkham eva pratyavaimi
"durante mis vidas en los diez eones, he conocido con mi mente clara y pura lo que es atravesar infiernos
y la existencia animal, y una y otra vez he renacido entre dioses y entre hombres. Respecto a cualquier
experiencia, creo que todo ha sido doloroso.
(Bhasya) bhavagat vathya uvca
El respetable vathya dijo:
(Bhasya) yad idam yusmatah pradhnavashitvam anuttamam ca samtoshasukham kim idam api
duhkhapaksha nikshiptam iti.
"t que has vivido tanto y has llegado a dominar la naturaleza, tambin rechazas como dolorosa esa
felicidad nacida del contentamiento (samtosha) y conocida como insuperable (ll.42)?.
(Bhasya) bhavagat1 jaigshavya uvca
El respetable Jaigshavya dijo:
(Bhasya) vishayasukhpeksh3 eva+idam anuttamam samtoshasukham uktam.
"la felicidad nacida del contentamiento es insuperable solo en relacin al placer proporcionado por los
objetos de los sentidos.
(Bhasya) kaivalyasukhpeksh duhkham eva.
Comparada con la felicidad que proporciona la soledad trascendental (kaivalya) no es ms que dolor.
(Bhasya) buddhisattvasyyam dharmas trigunas trigunash ca pratyaya1 heyapakshe nyasta iti
duhsvarpas trishntantuh.
Pues tal (felicidad nacida del contentamiento) es solo un aspecto de la pureza mental, que esta
compuesta de los tres gunas; y hay que evitar cualquier idea de algo compuesto de los tres gunas, pues
el dolor del deseo se teje entre ellos como un hilo.
(Bhasya) trishnduhkhasamtppagamt tu prasannam abdham sarvnuklam sukham idam uktam iti.
Lo que se denomina felicidad real es eliminacin del hilo del deseo, es pureza, libertad ante la restriccin
y buena disposicin ante todo.
Atentie-continutul si numerotarea aforismelor intre YS 3.19 si YS 3.23 este diferita in editiile Yoga Sutra;
Warning -- verse content and numbering between 3.19 and 3.23 may differ in various editions of the Yoga
Sutras.
Parachittajnanam: Cunoasterea altor minti;Telepatia,Telepathy, La tlpathie, Telepata
YS 3.19 7 |? }|
+(+{+9t44F49|l+P +
pratyayasya para-citta- jnam
pratyayasya paracittajnam // (19.1)
pratyayasyo parachittajnanam
Traducerea convergenta/ConvergentTranslation:
R: [Prin practicarea samyama (identificarii subiect-obiect), pana la realizarea perceptiei
nemijlocite] asupra continuturilor mentale sau a imaginilor (pratyayas) ce ocupa mintea altora
(para chitta) se obtine cunoasterea(jnana)[altor minti; telepatia];
E: [By samyama (subject-object identification), until direct perception (prajna;perfect insight) is
realized] over the mental contents or the images(pratyayas) occupying the minds of others(para
chitta) one gains knowledge (jnana)[of other minds;telepathy].
F:[Par la pratique de Samyama surgit la perception directe] des notions ou des contenus
(pratyaya) d'autre mental (para chitta) et on connait(jnana)[les pensees des autres];
S: [A travs Samyama sobre la percepcin directa nacido de] los contenidos o de las ideas
(pratyayas) de otras mentes(para chitta) (surge) el conocimiento (jnana) el conocimiento [de las
mentes ajenas]
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
pratyaya(44) = R: MW673.3 (masculin) notiune, intentie, idee prezenta (actuala, curent); baz sau coninut al constiinei
(vrittis:impulsuri);conceptie;idee;obiectul experientei; continut mental;mesajul subiectiv evocat de simbolul sonor sau de un
semnal; semnificatia; opinie; idee; conceptie;teorie; prati (opus, contrar, in spate, prezenta inainte de ceva) + aya deriva de \ir
(a merge, a curge, a se roti;a merge in cerc); 1) reprezentare, cunoastere; 2) gand care se naste,apare, se manifesta ori se arata,
adica ceea ce vine in constiinta , pasul final din exprimarea formelor gand-emotie; 3) denota un anumit coninut al constiinei
incluzand toate modificarile mentale (vritti)[descrise in:YS 1.5-11] dar si cunoasterea transcendenta (prajna); I.10 - I.18 - II.20 -
III.2 - III.35 IV.27; pratyayah (masculin, nominativ, singular) I.19; pratyayau (masculin, nominativ, dual) coninuturile
mentale in doua momente succesive; (cele doua)coninuturi mentale; III.12; pratyaynm (masculin, genitiv, plural) III.17;
pratyayasya (masculin, genitivo, singular) III.19; E: contents of the mind, perception, thought, intention, significance, meaning,
sense; representation; mental experience; all vrittis [described in:YS 1.5-11];experience, presented ideas; flow of cognition; the
cause, the feeling, causal or cognitive principle, notion, presented idea, cognition; S: MW673.3 (masculino) nocin, intencin,
idea presente; contenido, el contenido de la mente; conceptos y experiencias mentales; prati (opuesto, contra, detrs, presentado
ante algo) + aya deriva de \i (ir, fluir, circular); 1) representacin, conocimiento; 2) pensamiento que surge, aparece o se
muestra, es decir, aquello que viene al encuentro de la conciencia, paso final en la formacin gestltica; 3) denota cualquier
contenido de la conciencia, incluyendo las modificaciones mentales (vritti) y el conocimiento trascendente (praj); pratyaya
puede significar "causa, nocin e idea; denota cualquier contenido de la conciencia, siendo as ms abarcante que
cualquiera de los cinco vrittis o de las ms altas intuiciones (prajs) de nstasis (samdhi). Ambos fenmenos son,
en efecto, ideas que aparecen (pratyayas) y que continuamente son percibidas por el s mismo esencial (Feuerstein,
George "Encyclopedic Dictionary of Yoga). I.10 - I.18 - II.20 - III.2 - III.35 IV.27; pratyayah (masculino, nominativo,
singular) I.19; pratyayau (masculino, nominativo, dual) III.12; pratyaynm (masculino, genitivo, plural) III.17; pratyayasya
(masculino, genitivo, singular) III.19;
para(91R ) = R: MW586.1 (masculin) suprem, superior, profund, elevat 2) altul;altora;diferit, dupa;urmand; 3) indica la ideea
de a merge dincolo de; III.19 - III.38; param (neutru, nominativ, singular) cel mai nalt; YS 1.16; paraih(parair) (masculin,
instrumental, plural);deosebit; fata de celelalte(corpuri);cu altii; YS 2.40; E: MW586.1 (masculin) suprem, superior, profound,
the highest;ultimate; 2) other;different;stranger; following; after; something which comes next, something which follows after; 3)
go further than, farther, go beyond that; III.19 - III.38; param (neutru, nominativ, singular) I.16; paraih(parair) (masculin,
instrumental, plural) other; with others; the body of others; YS 2.40; S: MW586.1 (masculino) supremo, superior, profundo,
elevado 2) otro, diferente, siguiente; 3) indica la idea de ir mas all; III.19 - III.38; param (neutro, nominativo, singular) I.16;
paraih(parair) (masculino, instrumental, plural) II.40;
citta(chitta)(V) = R: MW395.3 (neutru) mintea[tiparul "etichetarii",care apeleaza la simboluri verbale(cuvinte) sau
vizuale(imagini, ideograme, caractere), conduce la o eroare de procesare a realitatii si la traducerea termenului citta(chitta)
drept obiect;in realitate chitta nu este un obiect, ci un proces ,un fluviu,un flux de vrittis]; traficul din minte; amintiti-va ca "nu ne
putem scalda de doua ori in apa aceluiasi ru"; in univers nu exista lucruri ci doar procese-mintea este o curgere ca un ru ,care
se modifica permanent, un trafic de imagini, gnduri, senzatii (vedeti:vritti);a considera mintea un obiect conduce la neglijarea
"vegherii": mintea e un proces, ca si un ru iar fara practicarea constientei impartiale nu trecem dincolo de tesatura care
alcatuieste ecranul; constiina periferica; mentalul; substanta mentala; ratiunea, inteligenta, constiina;procesele care conduc la
manifestarea ecranului mental; constiena;memorie(a-si aduce aminte);gnd, idee,parere; deriva de la \cit (a percepe, a
observa,a cunoaste); 1) senzatie perceputa, asupra careia mintea se fixeaza; 2) mintea ori constiinta in totalitatea sa, impreuna cu
toate activitatile si functiile sale 3) sediul, organul, ansamblul functiilor, activitatilor, proceselor intelectuale, volitive si
emotionale ale individului; 4) se compune din intelect (buddhi, mahat; asmitmatra), constiinta existentei individuale
(asmit, ahmkara) si mintea sensibila (manas) sau centralizatorul terminalelor (indriya)de perceptie senzoriala(jnanen
indriya) si de actiune (karmen indriya); 5) termen similar conceptului de instrument intern (antahkarana) din Samkhya si
Vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.34 - IV.15 - IV.16 - IV.18 - IV.21; cittam (neutru, nominativ, singular) I.37 - IV.5 -
IV.23 - IV.26; cittasya (neutru, genitiv, singular) II.54 - III.1 - III.11 - III.12 - III.38 - IV.17; cittni (neutru, nominativ, plural)
IV.4; E: mind;mind stuff; consciousness; reason ;intelligence; mental screen; F: mental; S: MW395.3 (neutro) mente, razn,
inteligencia, conciencia; deriva de \cit (percibir, observar, conocer); 1) sensacin, aquello que es percibido, aquello sobre lo que
la mente se fija; 2) mente o conciencia en su totalidad, como conjunto de todas sus actividades y funciones; 3) la sede, el rgano,
el conjunto de las funciones, actividades, procesos intelectivos, volitivos y emocionales del individuo; 4) se compone de intelecto
(buddhi, asmitamatra), conciencia de existencia individual (asmit, ahamkara) y mente sensible (manas); 5) es similar al
concepto de instrumento interno (antahkarana) en el samkhya y el vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.34 - IV.15 - IV.16
- IV.18 - IV.21; cittam (neutro, nominativo, singular) I.37 - IV.5 - IV.23 - IV.26; cittasya (neutro, genitivo, singular) II.54 - III.1
- III.11 - III.12 - III.38 - IV.17; cittni (neutro, nominativo, plural) IV.4;
paracitta(parachitta) = R: a mintii altora; E: anothers mind;
jna (jnana) (7B) = R: MW426.1 (neutru) cunoastere; cunoastere mijlocita; intelegere; deriva de la \jn (a sti,a cunoaste);
1) cunoastere; intelegere; experienta; 2) intuitie; 3) gnoza; 4) starea in care se conoaste ceva; I.9 - I.38 - I.42 - II.28; jnnam
(neutru, nominativ, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 -
III.54; jnnasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience; S: MW426.1
(neutro) conocimiento, comprensin; deriva de \jn (saber, conocer); 1) conocimiento, comprensin, experiencia; 2) intuicin;
3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnnam (neutro, nominativo, singular); I.8 - III.16 - III.17 -
III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54; jnnasya (neutro, genitivo, singular) IV.31;
paracittajna (parachittajnana) = R: cunoasterea mintii altora; Telepatia; Telepatia (lit.:"simtire la distanta) vine din
lb.greaca , tele ("distanta") si , patheia "simtire;percepere;sentiment" si se refera la abilitatea de a comunica
informatii de la o minte la alta, independent de canalele simturilor",si reprezinta o forma de perceptie extra-senzoriala sau
cognitie paranormala; E: knowledge of the mind of others; Telepathy Telepathy, from the Greek , tele meaning "distant"
and , patheia meaning "to be affected by",describes the purported transfer of information on thoughts or feelings between
individuals by means other than the five classical senses (See Psi). The term was coined in 1882 by the classical scholar Fredric
W. H. Myers, a founder of the Society for Psychical Research,specifically to replace the earlier expression thought-
transference.A person who is able to make use of telepathy is said to be able to read the minds of others. F: La tlpathie; La
tlpathie [L'change dinformations entre deux personnes nimpliquant aucune interaction sensorielle ou nergtique connue.
Ce mot vient du grec , tele (loin) et pathos (sentiment : o, souIIrance, ce qu'on prouve)]. S: Telepata; Telepata (del
griego tele, distante` y patheia, sentimiento) es un trmino que se refiere a la capacidad mental de los humanos y
otras criaturas de comunicar informacin de una mente a otra, sin el uso de herramientas adicionales como el habla o el lenguaje
corporal. Considerada como una forma de percepcin extrasensorial o cognicin anmala. La telepata se relaciona a menudo
con diversos fenmenos paranormales como la precognicin y la clarividencia.G: Als Telepathie (von griechisch , tele,
,Iern' und , patheia, ,EmpIindung' oder ,EmpInglichkeit) wird die angebliche Fhigkeit bezeichnet,
Informationen von einem Lebewesen zu einem anderen zu bertragen, ohne direkt sinnlich (optisch, akustisch, taktil,
geschmacklich, olfaktorisch) wahrnehmbare Einflussnahme oder derzeit bekannte physikalisch messbare
Wechselwirkungen.
Note: Daca o fiinta umana e de eliberata de propriul ego sau este indragostita o poate asculta pe
celalalta din interior,iar gandurile si sentimentele sale va devin clare. Omul face parte din singura
specie care si-a pierdut limbajul comun telepatic.Catastrofa "incurcarii limbilor" la turnul Babel
(evocata in Biblie) este una petrecuta in interior,o prabusire a nivelului de constiinta ,prin care
omul apartinand civilizatiei anterioare avea acces la realitatea fiintarii holografice(fiecare om
simtea ca era una cu semenul sau).Acest lucru mai este simtit de omul actual doar dupa
Trezire.Doar pruncii mai au acces la limbajul speciei(folosit pt. a invata limba folosita de parinti)
.Orice copil simte durerea sau suferita apropelui sau, ca si cum ar fi a sa. care e Ulterior limbajul
speciei este abandonat dupa deplasarea sau caderea in camera periferica a constiintei (ca
urmare a conditionarii implicite si explicite).Care fiinta umana ar putea suporta darul si blestemul
perceperii permanente a suferintelor semenilor sai.lisus stia aceste lucruri cand spunea:"Lasati
pruncii sa vina la mine caci lmparatia Cerurilor este a celor ca ei"( Matei 19.14) .Cu alta ocazie
lisus se adreseaza preotilor astfel:"Oare n-ati citit niciodata cuvintele acestea:"Tu ai scos laude
din gura pruncilor si din gura celor ce sug?" ( Matei 21.15).Pierderea legaturilor pe care le-a primit
la nastere orice om inseamna "moarte";de aceea Brancusi spunea"Cand nu mai esti copil esti
deja mort"
Fiind o fiinta desteptata,constienta de realitatea holografica ("ca aproapele tau esti tu insuti"),
lisus a cerut oamenilor,care au uitat aceasta infratire profunda, sa respecte( pana la realizarea
propriei "treziri" sau "reamintiri") si sa urmeze o singura lege,care inlocuieste si inglobeaza
vechea Lege(Cele zece porunci):
"Sa iubesti pe Domnul,Dumnezeul tau,cu toata inima ta,cu tot sufletul tau,si cu tot cugetul tau";
"Sa iubesti pe apropele tau ca pe tine insuti";ln aceste doua porunci se cuprinde toata Legea si
Prorocii" ( Matei 22.37-40)
Comentarii/Commentary: [F]Comments: Ordinary perception is a process mediated by the senses. But Yoga
recognizes the existence of direct perception, which is based on the yogins conscious identification with a given
object.
Vysa Yoga-Bhshya (s. V.)
(Bhasya) pratyaya samyamt pratyayasya skshtkarant tatah paracittajnam.
Mediante el control mental (samyama) sobre el pensamiento de otro, ste se llega a percibir directamente y, en
consecuencia, surge el conocimiento de la otra mente.
Practicar samyama sobre los cambios que sobrevienen en la mente de una persona y sus consecuencias desarrolla
en nosotros la capacidad de observar con agudeza el estado mental de los dems (Desikachar, TKV Yoga-stra de
Patjali).
El yogui que dirige samyama hacia una experiencia que tiene de otros hombres, a travs de lo que dicen, hacen o
parecen, adquiere el conocimiento de lo que hay en sus mentes (Desphande, P.Y. El autntico Yoga).
Gracias al samyama referente a las nociones, el yogui efecta en forma completa la serie infinita de los estados
psicomentales de sus semejantes; pues a partir del momento en que domina desde adentro a una nocin, el yogui ve
como en una pantalla todos los estados de conciencia que esa nocin es susceptible de originar en el alma de los
dems hombres. Ve una infinidad de situaciones que esta nocin puede engendrar, pues ha asimilado no solamente el
contenido de la nocin, sino que ha penetrado adems en su dinamismo interior, ha hecho suyo el destino humano
que tuvo esa nocin, etc (Eliade, Mircea Yoga, inmortalidad y libertad).
Shankara Bhagavatpda Yoga-Bhshya-Vivarana (s. XIV)
(Vivarana) Objecin: pero si se perciben directamente las ideas de otro, ello no significar que el yogui estar alegre
cuando lo esta el otro y desgraciado cuando el otro sufre?
YS 3.20. |~ |||-| [in unele variante aceasta sutra lipseste]
+(+-++6tBl4+6F4l|494l6t4l6
na ca tat slambana tasyviD\-EKWDWYt
Avinash Chopde: na cha tat.h saalambana tasyaavishhayiibhuutatvaat.h .. 3.20..
Ashok Aklujkar: na cha tat saalambanam tasyaavishhayiibhuutatvaat ||3.20||
Raghavan Iyer: na cha tat salambanam tasyavishayi-bhutatvat ...3.20....
na tatslambana tasyviaybhtatvt // (20.1)
na tad-slambana tad-aviaybhta-tva
Na cha tat samalbanam tasya avisayi bhutatvat
Traducerea convergenta/ConvergentTranslation:
R: Dar (cha) nu(na) [se obtine si cunoasterea] salambanam (temeliei;suportului;centrului;
constiintei profunde) acestui continut mental (pratyaya) deoarece aceasta nu poate fi obiect [al
samyama(ci doar subiect)] (tasya-avishayi-bhutatvat);
E:But not also [the knowledge of ]salambanam(the foundation, base,support;the center) of this
mental content) (pratyaya) for that is can not be the object (of samyama) but only a
subject(tasya-avishayi-bhutatvat);
F:Mais pas[on ne connait pas] salambanam (le support, la fondation, la base ou le Centre) de
celle-ci [le contenu du mental (pratyaya)] parce qu'il n'est peut etre l'objet (de samyama mais
seullement un sujet) (tasya-avishayi-bhutatvat);
S: Pero(cha) no(na) [no se obtiene el conocimiento de] salambanam (el fundamento;el apoyo de
la imagen mental) de eso contenidos (los pratyayas de otras mentes ) puesto que (dicho
fundamento) no ha sido el objeto (de samyama) a causa de la naturaleza no objetiva de ste
(tasya-avishayi-bhutatvat);
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
na(B) = R: MW401.3 (indeclinabil) nu, nimic,fara;minus;exceptand; lll.20 - lV.16 - lV.19;E: not;nothing; except, but,
besides; minus, less S: na MW401.3 (indeclinable) no, nada, menos; lll.20 - lV.16 - lV.19;
ca(cha)(V) = R: MW380.1 (conjunctie) 1) si;ori; de asemenea; pe langa; la fel; inclusiv; 2) realmente, desigur; fara indoiala,clar;
3) nimic mai mult decat; 4) dar, insa;;YS I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 -
III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21; E: MW380.1 (conjunction); 1) and; or; too, also, either; besides; included,
inclusive, enclosed; 2) really, actually, indeed ;certainly, doubtlessly, definitely; surely, assuredly; 3) nothing more than; 4) but,
yet; S: MW380.1 (conjuncin) 1) y, tambin, incluso; 2) realmente, ciertamente; 3) nada mas que; 4) pero; YS I.29 - I.44
- I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21;
tad() = R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; 2) (demostrativ) acesta,acela, acea; aceluia;acelora 3)
(posesiv) al lui;al lor, al sau; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 -
IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 -
III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; S: MW434.1 (indeclinable) 1) (relativo) que, cual,
cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de l, de ellos, suyo; l.41 - ll.11 - ll.13 - ll.21 - ll.22 - ll.25 -
lll.3 - lll.8 - lll.20 - lll.21 - lll.28 - lll.45 - lll.50 - lV.11 - lV.16 - lV.17 - lV.22 - lV.24; tan- l.12; tac- lV.27; taj- MW466.2
l.28 - l.50 - lll.5; tat- l.16 - l.32 - l.41 - ll.35 - lll.17 - lll.22 - lll.52 - lV.18 - lV.19; th (femenino, nominativo, plural)
l.46;
slambana(salambana)(8HF4B ) = R: MW1210.3 (masculin) temelie;baza;suport; centru;cu suport; cu sprijin
continutului mental;centrului; constiintei profunde; cu obiect; sa (1 el, ea; 2 acesta,aceasta;acela; 3 cu ,de) + (a
avea,a face,aici, ) + lambana (dependent de,pe baza a ;sprijinit de, legat de), deriva de la lamb ( a depinde,a
sustine,a purta;a sustine; a atarna; a suspenda); slambanam (neutru, nominativ, singular) lll.20; E: MW1210.3
(masculin) foundation; with support; sa (1 he,she, it; 2 this;that; 3 with; by; in spite of) + (to have;to create, towards,
toward, unto, to; circa, here) + lambana (dependant; dependent, hanging, pendulous), deriva de lamb (depend, rely
on, depend on; rely, lean, carry, support hang, suspend); slambanam (neutral gender, nominative, singular) lll.20;
S: MW1210.3 (masculino) con soporte, con objeto, con apoyo; sa (1 el, ella, ello; 2 eso, esto; 3 con) + (a, hacia,
aqu) + lambana (dependiente, soportado, colgante), deriva de lamb (depender, soportar, colgar); slambanam
(neutro, nominativo, singular) lll.20;
tasya(T4) =R: (masculin, genitiv, singular) a acesteia; a sa; a lui; al sau;din aceasta; a acelora[intiparirile latente]; a
sa[samyama (coerenta;acordarea rezonanta cu Constiinta Cosmica)] pt. aceasta, de la aceasta, in aceasta al sau; (prenume relativ,
sya, "acesta;acela", forma intarita pt. tad); (neutru, genitiv, singular) deriva de la tad (1, ce, care, cui; 2, aceasta, acela, aceluia;
3, al lui,al lor); I.27 - I.51 - II.24 - II.27 - III.6 - III.10 - III.20; E: of these[latent impressions]; of this, its; of that; S: tasya:
(masculino, genitivo, singular) por ello, de esto, en esto, en eso, su; (pronombre relativo, sya, "esa, esta", reforzado en su
significado por tad); (neutro, genitivo, singular) deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de l, de ellos); I.27 - I.51
- II.24 - II.27 - III.6 - III.10 - III.20;
aviD\Q (avisayin)(N4) = R: MW110.2 (masculin) nu e prezent, absent;fara obiect de cunoastere, lipsit de
obiectiv; a (nu;fara) + vis (a fi activ) + aya deriva de la i (a merge,a curge,a circula) + in (sufix ce indica "posesia);
avisayi (masculin, nominativ, singular) lll.20;E: not present, absent, missing;
S: MW110.2 (masculino) sin objeto de conocimiento, no objetivo, ausente; a (no) + vis (estar activo) + aya deriva
de i (ir, fluir, circular) + in (sufijo que indica "posesin); avisayi (masculino, nominativo, singular) lll.20;
EKWD(bhuta)(R) = R: MW 761.3 (masculin) element; esenta,creatura,fiinta,spirit; deriva de \bh (a fi; a deveni;a se
transforma;a exista); 1) indica existenta in devenire, in ceea ce priveste dezvoltarea sa; 2) elementele dense care alcatuiesc
corpul fizic si lumea vizibila sa tangibila,palpabila de care suntem constienti in cursul experientelor senzoriale; II.18 - III.13 -
III.17 - III.44; bhtatvt (neutru, ablativ, singular) III.20; E: element; the basic elements [i.e. earth, air, fire, water,
ether];creature, being;essence, inherent nature of something, spirit; S: MW761.3 (masculino) elemento, esencia, ser, criatura;
deriva de \bh (ser, convertirse, existir); 1) indica la existencia en devenir, en cuanto desarrollndose; 2) elementos densos que
constituyen el cuerpo fsico y el mundo visible o tangible, de los cuales tenemos conciencia en las experiencias sensoriales; II.18
- III.13 - III.17 - III.44; bhtatvt (neutro, ablativo, singular) III.20;
EKWDWYt(bhutatvat): R: realitate; actualitate; subiect de lucru; E:actuality, being;avisayibhutatvat : R:pentru c nu
acesta a fost subiectul (samyama);E: for that is not the object (of samyama); because that was not the field (of the samyama);
Note: Sutra de mai sus[ YS 3.20] lipseste in unele variante de traducere,care au folosit drept referinta editia
in lb.sanskrita tiparita in Bombay in 1892;
Comentarii/Commentary:
[F] Comments: This aphorism makes the simple point that the yogins unmediated perception of the thoughts of
another person does not give him knowledge of the objective realities on which those thoughts are based. Thus, if a
person is fearful of the ocean, the yogin will perceive the person's mental image of the ocean and understand the fear
connected with it, but he will not learn anything about the ocean itself.
Vysa Yoga-Bhshya (s. V.)
(Bhasya) raktam pratyayam jnti+amushminn lambana7 raktam iti na jnti
Se llega a conocer el pensamiento (del otro) que se ha tenido en consideracin. Pero no se conoce en qu tipo de
estado subjetivo se ha considerado.
(Bhasya) parapratyayasya yad lambanam tad yogicitta3 nlambankritam parapratyayamtram tu
yogicittasylambanbhtam iti
Pues esto no ha sido el sujeto de la concentracin del yogui; solo lo ha sido el pensamiento que se utiliz para la
concentracin de la mente del yogui.
Por medio del samyama ejercido con respecto a las nociones (pratyaya) el yogui conoce los estados mentales
de sus semejantes. Pero, segn Vysa, ese conocimiento de los estados mentales no implica el conocimiento de los
objetos que los han originado, pues estos ltimos no estn en unin directa con el pensamiento del yogui. Conoce la
emocin mental del amor pero no conoce el objeto del amor (Eliade, Mircea Yoga, inmortalidad y libertad).
Con la concentracin dirigida hacia las seales del cuerpo se puede conocer el estado de la mente de cada persona,
pero no sus pensamientos (el contenido, el soporte). Para conocer todo lo que pasa en la mente hay que utilizar otro
tipo de meditacin profunda (pranidhna) centrada en la mente en si (Gardini, Walter Yoga clsico).
Este conocimiento no se basa en una experimentacin directa de la mente del otro, sino de sus vrittis como se
expresan en palabras, actos y gestos. Las mentes de otras personas no pueden experimentarse directamente porque
son invisibles y, en consecuencia, no se convierten en objetos de la observacin, de la experiencia o del
conocimiento. Pero las mentes de otras personas tienen vrittis y cuando stos se expresan en formas audibles o
visibles pueden ser objetos de la experiencia. Cuando esta experiencia se somete a samyama, el yogui puede conocer
lo que hay en las mentes de otros hombres. Esto es porque cada vritti tiene un krama (una secuencia particular) detrs
de el y, a travs de samyama, el poder de recepcin del yogui puede remontarse al origen del vritti que se expres en
forma visible (Desphande, P.Y. El autntico Yoga).
Pero, podemos, gracias a esta facultad, descubrir el origen del estado mental? No. La causa del estado mental de
una persona esta mas all del campo de observacin de otra. Objetos diferentes producen reacciones diferentes en
cada individuo. Nuestro campo de observacin se limita a los sntomas y no puede extenderse a las causas
(Desikachar, TKV Yoga-stra de Patjali).
Shankara Bhagavatpda Yoga-Bhshya-Vivarana (s. XIV)
(Vivarana) No se conoce en qu estado subjetivo se encuentra el pensamiento de la otra persona, si est feliz o sufre,
de tal forma que el yogui pudiese estar feliz o sufriendo.
(Vivarana) Objecin: pero si no se conoce el sujeto, cmo puede afirmarse que el pensamiento se ha comprendido
en su totalidad?
Respuesta: el yogui comprende la generalidad del hecho que se trata aqu, pero no lo que se entiende como alegra,
creando el sentimiento subjetivo de estar alegre.
Capacitatea invizibilitatii(antar-dhana)/ The power of invisibility(antar-dhana)/ La capacit
d'invisibilite /La Poder de la invisibilidad (antar-dhana)
[in alte variante apare in pozitia: YS 3.20] [Note: In some renditions this is sutra YS 3.20]
YS 3.21. 7||?*|Q7|1- +:77|7|7||
+(+-{+Tl4-9B4Pll$H|F6-9TlHlB94l5-6&l+P
kya-rpa-samyamt tad-grhya-sakti-stambhe caksuh-prakssamprayoge 'ntardhnam
Avinash Chopde: kaayaruupasa.nyamaat.h tadgraahyashaktistambhe chakshuHprakaashaasa.
nprayoge.antardhaanam.h .. 3.21..
Ashok Aklujkar: kaaya-ruupa-sa.nyamaat tad-graahya-shakti-stambhe chakshhuH -
prakaashaasa. nprayoge '-ntar-dhaanam ||3.21||
Raghavan lyer: kaya-rupa-sanyamat tad-grahya-shakti-stambhe chakshuh-prakashasanprayoge
'ntardhanam ...3.21....ri
kyarpasamyamt tadgrhyasaktistambhe caksuhprakssamyoge 'ntardhnam // (21.1)
kya-rpa-samyama tad-grhya-sakti-stambha caksus-praksa-asamyoga antardhna
kayarupasamyamat tadgrahyashaktistambhe chaksuhprakashasamprayogeantardhanam
Traducerea convergenta/ConvergentTranslation:
R: Capacitatea invizibilitatii (antar-dhana) se realizeaza prin samyama asupra formei (tanmatra rupa)
invelisului material sau a corpului (kaya), ceea ce suspenda capacitatea de a fi vazut prin intreruperea
contactului dintre ochii ( obsevatorului ) si lumina reflectata (de corp); E: The power of invisibility(antar-
dhana) comes by performing samyama on the form (rupa) of the body (kaya) [rupa(form) is one of the
five tanmatras],which suspend the receptive power by breaking the contact between the eye (of the
observer) and the light (from the body) ; F: La capacit d'invisibilite (antar-dhana) peut tre acquise par
l'application de la samyama sur la forme (tanmatra rupa) de son corps(kaya),ce qui suspend la capacit
d'tre percu, a cause que la lumire qui voyage de ce corps jusqu'aux yeux d'autrui est interrompue.
S: La invisibilidad (antar-dhana) surge ejerciendo (samyama) sobre la (propia) forma corporal (rpa) del
cuerpo (kaya) [tanmatra rupa],(es decir) porque suspendiendo el poder de la receptividad a travs la
desconexin entre los ojos (de los otros) y la luz (reflejada por dicha forma).
efectuando el control mental sobre la detencin de la energa que hace visible la (propia) forma corporal,
caksuh praksa-asamprayoge'antardhnam
(es decir) sobre la desconexin entre los ojos (de los otros) y la luz (reflejada por dicha forma), (surge) la
invisibilidad
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word)/Etimologa:
kya (kaya) (44) = R: MW274.1(masculin) corp, ansamblu; deriva de la \ci (a reuni, a uni); II.43 - III.21 - III.29 - III.42 -
III.45 - III.46; E: body; S: MW274.1(masculino) cuerpo, ensamblaje; deriva de \ci (reunir, juntar); II.43 - III.21 - III.29 - III.42
- III.45 - III.46;
rSD (rupa) (9 ) = R:MW885.3 (neutro) 1) Iorm fizic, aparent extern, representare material; 2) culoare; I.8 - I.17 -
III.21 - III.46; rptvt (neutru, nominativ, singular) IV.9;rupa este una din cele cinci tanmatras(stiinta actuala a descoperit
campurile morfogenetice care chiar pot declansa invizibilitatea;vedeti cercetarile entomologului Grebennikov care a descoperit
ca insectele pot controla Timpul, Spatiul si gravitatia; printre efectele secundare se afla si producerea invizibilitatii); E:
form;morphogenetic field;rupa(one of the five tanmatras); S: MW885.3 (neutro) 1) forma fsica, apariencia externa,
representacin material; 2) color; I.8 - I.17 - III.21 - III.46; rptvt (neutro, nominativo, singular) IV.9;
tanmtra (tanmatra) = R:element subtil;pricipiu vibratoriu;stadiul avishesha din YS 2.19;exista cinci tanmatras: al
formei (rupa tanmatra);al sunetului(shabda tanmatra); al contactului(spasha-tanmatra),al gustului (rasa tanmatra) si al
mirosului (gandha tanmatra); E: subtle element; subtle principle; the five "rudimentaries" or elements of subtle matter; the
tanmatras have specific names: sabda tanmatra (sound), sparsa tanmatra (touch), rupa tanmatra (color and form), rasa tanmatra
(taste), and gandha tanmatra (smell). S: las potencialidades (sutiles) (tanmtra), (es decir) del sonido, tacto, forma, gusto y
olfato; los objetos suprasensibles;las cinco clases de finas estructuras (tanmtra),elemento sutile del contacto(spasha-tanmatra),el
principio del gusto (rasa tanmatra) y del olor (gandha tanmatra);los tanmatra son las cualidades generales sensibles y su numero
coincide con el de los janendriya: el sonido (sabda), la forma (rupa), el tacto (sparsa), el sabor (rasa) y el olor (gandha). Estas
cinco cualidades sensibles no son directamente perceptibles. La inclusin de los tanmatra en el bahya karana es lo que hace
posible la percepcin de las sensaciones determinadas de los objetos, es decir que sentimos tal sabor o tal sonido concreto porque
poseemos "previamente" la forma general (tanmatra) del sabor y del sonido. Los Tanmatra son las cualidades sensibles ideales
que hacen posible las cualidades sensibles materiales.Cada tanmatra entra en contacto con el correspondiente indriya al
experimentar los objetos sensibles (sonido-audicin, forma-visin, sabor-gusto, tacto-sensacin tctil y trmica, olor-olfato) y
sirve de base sensible a la accin de manas, que ya es funcin propia de antah karana.Bahya Karana es el vestbulo sensorial de
la mente, cuya funcin consiste en aportar material sensible a antah karana, que es el verdadero constructor del conocimiento.
sa\DPDVDP\DPD (84R ) = R: MW1112.1 (masculin) control, a mentine unit, autocontrol; egalitatea;echilibrul;
perfecta stapanire; a mentine unit; samyama-termen tehnic care desemneaza practica concentrarii(dharana), meditatiei
(dhyana) si a samadhi (identificarii complete;transa mistica )!supr! !celui!si obiect ;procesul in trei faze care conduce la
identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta cu Constiinta Cosmica;
autocontrolul; egalitatea;echilibrul; perfecta stapanire; sam (impreuna, unit; complet;intreg) + yama, deriva de la \yam (a se
abtine, a se restringe); 1) control mental, concentrare perfecta, completa infranare,subjugare, autocontrol total; 2) practica
continua,unificata (legat) intr-un proces unic a a concentrarii (dhrana), meditatiei (dhyna) si a transei mistice sau a
identificarii(samadhi) asupra aceluiasi obiect; procesul in trei faze care conduce la identificarea subiect-obiect si la functionarea
holografica,coerenta; procesul de acordarea rezonant cu Constiinta Cosmica; samyamah (masculin, nominativ, singular) YS
3.4; samyamt (masculin, ablativ, singular) prin samyama; YS 3.16 - YS 3.17 - YS 3.21 - YS 3.22 - YS 3.26 - YS 3.35 - YS
3.41 - YS 3.42 - YS 3.44 - YS 3.52; E: MW1112.1 (masculine); perfect mastery,constraint, perfect discipline; a technical term
meaning the practice of dharana (concentration), dhyana (meditation), and samadhi (mystic trance) in ! single process;the three
phases of identification between subject and object for entering the holographic functioning of mind; perfect mastery,constraint,
perfect discipline; perfectly concentrated meditation; annihilation(SB 4.11.16) ; regulation(SB 11.17.34-35);complete control
(SB 11.18.22) ; holding together, restraint,abstinence;self-restraint control, (esp.) control of the senses, self-control Mn. MBh.
&c;concentration oI mind |comprising the perIormance oI Dhran, Dhyna, and Samdhi, or the last three limbs(anga)stages in
Yoga] Yogas. Sarvad; effort, exertion , (with great difficulty') MBh suppression, i.e. destruction (of the world) Pur;dharana
(concentration), dhyana (meditation), and samadhi (mystic trance) taken together (YS 3.4);perfectly concentrated meditation;
annihilation(SB 4.11.16) ; regulation (SB 11.17.34-35);complete control (SB 11.18.22) ; samyamah (masculine, nominative,
singular) III.4; samyamt (masculine, ablative, singular); by samyama; III.16 - III.17 - III.21 - III.22 - III.26 - III.35 - III.41 -
III.42 - III.44 - III.52; F: controle;maitrise de soi- mme;maitrise parfaite;conscience totale; S: MW1112.1 (masculino) control,
mantener unido, autocontrol; sam (junto, completo) + yama, deriva de \yam (abstener, restringir); 1) control mental,
concentracin perfecta, completo sometimiento, autocontrol total; 2) prctica continuada de concentracin (dhrana), meditacion
(dhyna) e identiIicacion completa (samdhi) sobre un mismo objeto; samyamah (masculino, nominativo, singular) III.4;
samyamt (masculino, ablativo, singular) III.16 - III.17 - III.21 - III.22 - III.26 - III.35 - III.41 - III.42 - III.44 - III.52;
tad() = R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; 2) (demostrativ) acesta,acela, acea; aceluia;acelora 3)
(posesiv) al lui;al lor, al sau; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 -
IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 -
III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; S: MW434.1 (indeclinable) 1) (relativo) que, cual,
cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de l, de ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 -
III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 -
III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenino, nominativo, plural) I.46;
JUK\D (grahya) ((4 ) = R: MW373.1 (neutru) captat, a fi receptionat;primit; perceput; deriva de la: \grah (dimensiune,
masura); 1) ceea ce este captat (obiectul de cunoscut); 2) ceea ce este experimentat ori conoscut; YS III.21; grhyeshu (neutru,
locativ, plural) n obiectele cunoasterii; YS I.41; E: MW373.1 (neutral) captured, apprehend ;seized;gained;received;perceived;
can be perceived ;capable of receiving ;deriva de \grah (dimension;measure); 1) lo captable (object to be known); 2) that which
is experienced or known ; YS III.21; grhyeshu (neutral, locative, plural); grasped, object of perception YS I.41; S: MW373.1
(neutro) captado, aprehendido, percibido; deriva de \grah (dimensionar); 1) lo captable (objeto de conocimiento); 2) aquello que
es experimentado o conocido; YS III.21; grhyeshu (neutro, locativo, plural) YS I.41;
DNWL (shakti) (H4 )= R: MW1044.2 (femenin) putere; capacitate;abilitate; deriva de la: sak (a fi in stare); 1) energia
cosmica, energia unei zeitati feminine, kundalini;YS lll.21; saktyoh (shaktyor) (femenin, genitiv, dual) una din cele dou puteri;
puteri inerente in ambele; YS ll.6 YS ll.23; saktih (femenin, nominativ, singular) YS lV.34; E: MW1044.2 (femenine) power;
puissance;capacity;ability,aptitude,skill;competence;talent;savoir faire; derivated from: sak (to be able;to be capable); cosmic
energy; cosmic energy of a feminine deity :, kundalini;YS lll.21; saktyoh (femenine, genitive, dual) one of the two capacities,
powers; powers inherent in both; YS ll.6 -YS ll.23; saktih (femenine, nominative, singular) YS lV.34; S: MW1044.2 (femenino)
poder, habilidad; deriva de sak (ser capaz); 1) energa csmica, energa de una deidad femenina, kundalini; YS lll.21; saktyoh
(femenino, genitivo, dual) YS ll.6 - ll.23; saktih (femenino, nominativo, singular) YS lV.34;
stambha(TFR ) = R: MW1258.2 (masculin) lipsa de miscare, a suspenda; a elimina; detentie, retinere; izolare, intemnitare,
supresie, parada, obstructie; \stambh (stop, oprire; sfarsit; intrerupt; detine, sustine); 1) pozitie;statie(postala), columna, suport;
stalp; ancora par;acoperit cu par;YS II. 50; stambhe (masculin locativ, singular) YS III.21;E: suspend;suspension; to be
checked, suspended; S: MW1258.2 (masculino) ausencia de movimiento, detencin, supresin, parada, obstruccin; \stambh
(parar, detener, sostener); 1) poste, columna, pilar; YS II.50; stambhe (masculino, locativo, singular) YS III.21;
cakX (chakshuh)(VH8 ) = R: MW382.1 (masculin, nominativ, singular) ochi; privire,a fixa privirea(ochii);a se uita; vedere,
lumina; deriva de la caks (a vedea;a apare);YS lll.21; E: MW382.1 (masculine, nominative, singular) eye; of the eye; look,
glance, gaze; regard; S: MW382.1 (masculino, nominativo, singular) ojo, mirada, visin, luz; deriva de caks (ver,
aparecer); YS lll.21;
SUDND (prakasha)(4H ) = R: MW653.1 (masculin) lumin, iluminare,stralucire,maniIicenta;splendoare;termenul praksha
(a fi vizibil, a lumina;a straluci) are o dubla semnificatie manifestare(referire la universul manifestat) si de
luminozitate(caracteristica sattva guna); de la pra (inainte de ceva; de;inainte) + ka, deriva de \k (a straluci;a apare;a se
arata); 1) caracteristica sattva, una din cele trei principii(guna) fundamentale ale Prakriti(naturii);YS II.18 - II.52 - III.21 - III.43;E:
MW653.1 (masculine) light; illumination, visual characteristic; brightness; brilliance, shininess;splendor, magnificence; praksha
(to be visible;to shine ) has a double meaning: manifestation and brightness( luminosity; lightness); from: pra (before smth., by;
before) + ka, from: \k (shine, radiate, emit light; appear, come into view; emerge, come out; show up); 1)the nature or the
characteristic of sattva, one of the three principles(guna) of Prakriti ;YS II.18 - II.52 - III.21 - III.43; S: MW653.1 (masculino)
luz, iluminacion, brillo, esplendor; pra (antes de algo, delante) ka, deriva de \k (brillar, aparecer, mostrarse); 1) naturaleza
de sattva, uno de los tres principios fundamentales de la materia (guna); II.18 - II.52 - III.21 - III.43; El trmino praksha (ser
visible, brillar) tiene la doble connotacin de manifestacin y luminosidad. La razn es que el universo manifiesto se
encuentra ntimamente ligado a la radiacin, es decir a la luz, una conexin que no escap a los antiguos sabios (Feuerstein,
Georg The Philosophy of Classical Yoga).
asayoga (N84B ) = R: MW117.2 (masculin) desconexiune, intrerupere, separare; a (nu;fara) + sam (unit, complet) + yoga
(uniune, conexiune;aliniere;conjunctie), deriva de la: \yuj (a uni, a lega,a conecta,a se angaja, a folosi;utiliza, a practica);
asamyoge (masculin, locativ, singular) YS III.21; E: MW117.2 (masculine);disconnection, separation, cutting off uncoupling;
there being no contact; a (not;without) + sam (join,attach,unite,connect;connection; complete, whole, full, entire) + yoga
(union;connection; alignment;conjunction), from: \yuj (a uni, a lega,a conecta, emplear, use,practice); asamyoge (masculine,
locative, singular) YS III.21; S: MW117.2 (masculino) desconexin, interrupcin, separacin; a (no) + sam (junto, completo) +
yoga (unin, conexin), deriva de \yuj (join,unite,bring together,connect, engage, usar); asamyoge (masculino, locativo,
singular)YS III.21;
asamprayoge (asamprayoga) = R: decuplare;anularea contactului; suspendarea legaturii; E: uncoupling; there being no
contact, disconnected, separated contact ;
antardhQDP(antardhanam) (N0B ): R: MW44.2 (masculin) darul intreruperii;dispariiei; absentei, invizibilitate;
capacitatea sau darul de a fi invizibil;darul interiorizarii (iesirii din zona manifestata); de la: antar (inter;interior; proxim, intim;
intra-; intre;a intra) + dhna (dar;obiect disputat sau dorit; har;constrangere; restrangere; infranare; retentie; retinere) deriva de
\dh (a pune, a plasa; a asezala locul sau;a insera; a executa); antardhnam (masculino, nominativ, singular)YS III.21; YS
III.22; E: MW44.2 (masculine) the gift (dhanam) of disappearance or separation ; invisibility, disappearance, absence; lack,
suspend, arrest; concealment; the power of concealment; the power of invisibility; antar (inter; between, among, in between,
enter, go in, come in; get in, step inside, move in;) + dhna (gift;disputed object; contention; restraint;constrain;
containment;retention, hoarding, hold back) derivated from \dh (put, place; set in place;lay; insert; impose; mark; adjust; send;
contribute; perform;); antardhnam (masculine, nominative, singular) YS III.21; YS III.22; F: invisibilit, disparition; S:
MW44.2 (masculino) desaparicin, ausencia, invisibilidad; antar (entre) + dhna (contencin, retencin) deriva de \dh (poner,
colocar); antardhnam (masculino, nominativo, singular) YS III.21; YS III.22;
Nota: Tehnologia campuri morphogenetice ori de forma a fost cunoscuta si aplicata de civilizatiile care ne-au precedat pe Terra
in directii diferite decat cele pe care le atribuim azi piramidelor,descoperite pe toate continentele.
Referirea care se face in Yoga Sutra-Aforismele Yoga ale lui Patanjali (Regulile de Aliniere) la realizarea invizibilitatii prin
controlul tanmatras (elementul subtil) rupa (forma),atesta nivelul atins de civilizatia anterioara;[ in: YS 3.21(Yoga
Sutra;Cartea:3;Sutra 21)[ in unele editii aceasta sutra apare pe pozitia:YS 3.20];pt detalii privind tanmatras si tattva [vedeti cele
25 de tattva(principii;straturi;elemente) din Samkhya in cartea lui Sergiu Al-George-"Filosofia indiana in texte",pag.129-
131,Ed.Stiintifica, Bucuresti, 1971 sau in plansa de pe site: http://farm1.static.flickr.com/86/217320813_073e907a67_b.jpg
pentru alte detalii privind tehnologia campurilor morphogenetice intrati pe link-ul de mai jos: http://www.psi-
sciences.com/YOGA%20SUTRA-REGULILE%20DE%20ALINIERE/VIBHUTI%20PADA%20YS%203
Comentarii/Commentary:
[S] In the same way, the disappearance of sound [touch, taste, smell, etc.] is explained
[RO] Atunci cnd yoghinul face samyama asupra propriului corp, puterea de a recepiona Iorma se opreste brusc si nu
mai exist contact ntre ochii observatorilor si corpul yoghinului. El devine astIel invizibil. Aceasta este o binecunoscut
siddhi sau putere psihic. Practica ei este nspimnttoare. Atunci, cnd o Iorm se dizolv n Iaa ochilor cuiva, este la
Iel de nspimnttor ca si moartea. Un obiect este vizibil atunci cnd razele de lumin reIlectate de supraIaa sa intr n
ochii unui observator. Dac aceast lumin este oprit prin puterea samyama-ei, atunci Iiina devine invizibil. n yoga
exist cinci tanmatras, sau forme subtile ale elementelor. Obiectul samyama-ei yoghinului este rupa tanmatra. La
nceput, yoghinul practic samyama asupra propriului corp n Iaa unei oglinzi, apoi apare suspendarea puterii de a
recepiona Iorma, sau rupa. Pentru un timp nu exist contact ntre observator si corpul yoghinului. AstIel, mai nti
corpul Iizic devine invizibil nsusi yoghinului, si apoi, pe msur ce practica nainteaz, el devine invizibil si altora. Acest
lucru se datoreste Iaptului c nu exist nici o legtur ntre obiect si observator. Acest lucru necesit meditaie asupra
Iormei Iizice asa cum este vzut ntr-o oglind. Nu este ceea ce Iacei n Kriya Yoga, este altceva.
S: (Bhasya) kyasya rpa7 samyamd rpasya y grhy shaktis tm pratishtabhnti
Dirigiendo el control mental (samyama) hacia la forma corporal, su potencialidad de ser visible resulta
interrumpida.
(Bhasya) grhyashaktistambha7 sati cakshushprakshsamprayoga7 antardhnam utpadyate yoginah.
Cuando se anula de esta manera, el cuerpo se desconecta de la luz que incide en la visin y el yogui
desaparece.Todos los fenmenos visuales dependen del entrejuego de la sensacin que se llama forma,
con el elemento que se llama luz y con el rgano sensorial que se llama ojo (Taimni, l.K. "La ciencia de la
Yoga).
El acto de ver un objeto implica un contacto entre los ojos y los rayos de luz que iluminan al objeto.
Cuando el yogui hace samyama sobre la forma visible de su cuerpo, se detiene la energa interior que
hace que el cuerpo irradie. Es la combinacin de la energa de la visin interior y los rayos externos de luz
la que hace a nuestro cuerpo visible. Pero cuando a travs de samyama, el yogui detiene la corriente de
su energa de visin que se dirige hacia la forma de su cuerpo, el cuerpo se oscurece tanto que se torna
incapaz de reflejar los rayos de la luz externa (Desphande, P.Y. "El autntico Yoga).
Queriendo explicar porqu el samyama referente a la forma del cuerpo puede tornar invisible al que lo
practica, Patjali dice que el samyama hace volver imperceptible el cuerpo a los otros hombres, y "al no
existir ya un contacto directo con la luz de los ojos, el cuerpo desaparece. Segn Vchaspati Mishra, el
cuerpo esta formado por cinco esencias (tattvas). Se convierte en un objeto perceptible para el ojo
merced al hecho de que posee una forma (rpa, que tambin significa "color). Es por medio de esta rpa
que el cuerpo y su forma se tornan en los objetos de la percepcin. Cuando el yogui ejerce el samyama
referente a la forma del cuerpo, destruye la perceptibilidad del color (rpa) que es la causa de la
percepcin del cuerpo. Tambin, cuando la posibilidad de percepcin esta suspendida, el yogui se torna
invisible. La luz, engendrada en el ojo de otra persona, ya no toma contacto con el cuerpo, que ha
desaparecido. En otras palabras, el cuerpo del yogui no es objeto de conocimiento para ningn otro
hombre. El yogui desaparece, cuando desea no ser visto por nadie (Eliade, Mircea "Yoga, inmortalidad y
libertad).
Practicar samyama sobre la relacin que existe entre los rasgos fsicos y lo que los influencia puede
darnos el medio de fusionarnos con nuestro entorno, de manera que nuestra propia forma pasa a ser
indiscernible (Desikachar, TKV "Yoga-stra de Patjali).
Capacitatea invizibilitatii in alte domenii senzoriale (auz, tact, gust, miros)/ The power of
invisibility in other sensory domains (hear, touch, taste, or smell)/ La capacit d'invisibilite en
d'autres champs sensoriels (l'invisibilite sonore, tactile et chimique: tact, got, odorat) / La Poder
de la inaudibilidad (la desaparicin del sonido y otros fenmenos parecidos del campo de los
sentidos) [Unele variante omit aceasta sutra, dar este inclusa ca o consecinta subinteleasa in
comentariile la YS 3.21 de Vysa si Boja;
Nota: Aceasta sutra este omisa in multe variante fiindca ceea ce se afirma se poate deduce din
sutra precedenta [YS 3.21] utilizand drept suport pt.samyama celelalte tanmatra[vedeti: Glosar
de termeni]/ This sutra is not included in all renditions
YS 3.22. 7* ady ~|1
etena sabddyantardhnam uktam
Avinash Chopde: etena shabdaadyantardhaanamuktam.h ..
Ashok Aklujkar (nil verse)
Raghavan lyer : etena shabdady antardhanam uktam
(Vysa Bhasya si Boja includ acest text in comentariul YS lll.21 ) etena shabddi antardhnam
uktam veditavyam.
Traducerea convergenta/ConvergentTranslation:
[DM] R: Din cele spuse anterior [ in acelasi fel in care a fost realizata invizibilitatea in:YS
3.21](efectuand samyama asupra) elementului subtil al sunetului (shabda tanmatra) si asupra
altor elemente subtile (care fac posibila perceptia in diferite domenii senzoriale ) este realizata
invizibilitatea sonora (suprimarea sunetului) si a alte capapacitati similare [suprimarea urmelor
fizice si chimice, realizand samyama asupra tanmatra corespunzatoare tactului (spasha-
tanmatra), gustului (rasa tanmatra) si a mirosului (gandha tanmatra)]; E: From the above [in the
same way used to realize the power of invisibility in:YS 3.21], ( by performing samyama) on
subtle element of sound (shabda tanmatra) is realized the disappearance of sound and the others
[smell, taste and touch - can be made to disappear];F:Ce qui precede(dans la mme maniere
dcrite pour l'aquisition de la capacit d' invisibilit dans: YS 3.21) l'application de la samyama
sur l'element soutile du son (shabda tanmatra),explique aussi l'invisibilite sonore et la disparition
d'autres perceptions sensoriels( tact, got, odorat; douleur, temprature);S: A partir de las
precedentes (provocando asla invisibilidad YS 3.21) [ejerciendo sanyama sobre el elemento
sutile del son(shabda tanmatra) (tambin) se explica de la misma forma la inaudibilidad (y otros
fenmenos parecidos)[las potencialidades (sutiles) (tanmtra)del tacto(spasha-tanmatra),
gusto(rasa tanmatra) y del olfato(gandha tanmatra)] Se explica de la misma forma la
desaparicin del sonido (y otros fenmenos parecidos) del campo de los sentidos.
Nota: Aceasta sutra este omisa in multe variante fiindca ceea ce se afirma se poate deduce din
sutra precedenta [YS 3.21] utilizand drept suport pt.samyama celelalte tanmatra[vedeti: Glosar
de termeni]
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
etad (V) = R: MW264.2 (pronume demostrativ, neutru) acesta, prin asta; aici, acum; asa;ca sa; astfel;asa; etay (femenin,
instrumental, singular) I.44; etena (masculin, instrumental, singular) prin aceasta;in acelasi fel; YS III.13,YS III.22; E:
MW264.2; this; here;now; so, in order that;thus; etay (femenine, instrumental, singular) I.44; etena (masculine, instrumental,
singular) by this; in, it follows that; YS III.13,YS III.22; F: par cela;ici; maintenant; comme a ;si, tellement; ainsi; S:
MW264.2 (pronombre demostrativo, neutro) esto, aqu, ahora, as; etay (femenino, instrumental, singular) YS I.44; etena
(masculino, instrumental, singular) del mismo modo; YS III.13,YS III.22;
DEGD(shabda) (H) = R: MW1085.2 (masculin) cuvnt, nume; cuvnt vorbit; sunet; sugestie verbal,asteptari sugerate
verbal sau din permanentul monolog verbal interior; eticheta verbala;limbaj, discurs, limbaj, discurs, vorba, voce, ton, intonatie;
simbolul sonor care desemneaza un obiect;sunet ; referire la : sabda tanmatra care controleaza elementul vizibil sau grosier
(bhuta): akasha(spatiu;eter) si are drept instrument senzorial (jnana indriya): shrotra (auzul), iar ca instrument efector( karma
indriya):vach (cuvantul;vorbirea;organul fonatiei); YS I.9 YS I.42 YS III.17;YS III 22; E: MW1085.2 (masculine) word;
speech; term;unit of language with meaning; verbal sugestions; sound symbol; linguistic; language;oration;voice;vox; whisper;
vibrations that can be detected by the human ear;vocal utterance;tone,tune,key,strain,accent; intonation, pitch; sound; shabda
tanmatra; YS I.9 YS I.42 YS III.17; YS III 22; F: MW1085.2 (masculine) son; mot;parole;discours; S: MW1085.2
(masculino) lenguaje, discurso, palabra, voz, sonido, tono I.9 - I.42 - III.17;
adi: R: si altele;(referire la celelalte tipuri de invizibilitate:optica,sonora,tactila,termica,chimica-miros); E: others;
shabddi: R: sunet si altele (reIerire la celelalte tipuri de invizibilitate care aIecteaza celelalte zone eIectoare si organe senzoriale
pt. vaz,auz,simtul tactil,gust,miros,durere,temperatura); E: sound and others; F: et autres (le son et les autres champs et
terminaux sensoriels pour la vue, oue, tact, got, odorat, douleur, temprature);
DQWDUGKQDP(antardhanam) (N0B ): R: MW44.2 (masculin) darul intreruperii;dispariiei; absentei, invizibilitate;
capacitatea sau darul de a fi invizibil;darul interiorizarii (iesirii din zona manifestata); de la: antar (inter;interior; proxim, intim;
intra-; intre;a intra) + dhna (dar;obiect disputat sau dorit; har;constrangere; restrangere; infranare; retentie; retinere) deriva de
\dh (a pune, a plasa; a asezala locul sau;a insera; a executa); antardhnam (masculino, nominativ, singular)YS III.21; YS
III.22; E: MW44.2 (masculine) the gift (dhanam) of disappearance or separation ; invisibility, disappearance, absence; lack,
suspend, arrest; concealment; the power of concealment; the power of invisibility; antar (inter; between, among, in between,
enter, go in, come in; get in, step inside, move in;) + dhna (gift;disputed object; contention; restraint;constrain;
containment;retention, hoarding, hold back) derivated from \dh (put, place; set in place;lay; insert; impose; mark; adjust; send;
contribute; perform;); antardhnam (masculine, nominative, singular) YS III.21; YS III.22; F: invisibilit, disparition; S:
MW44.2 (masculino) desaparicin, ausencia, invisibilidad; antar (entre) + dhna (contencin, retencin) deriva de \dh (poner,
colocar); antardhnam (masculino, nominativo, singular) YS III.21; YS III.22;
ukta(uktam) : R: ceea ce s-a spus;explicat;descris; YS III 22;YS IV 28; E:described, explained; is explained; S: se afirma;
se ha dicho; que la ya descrita;YS III 22;YS IV 28
tanmtra (tanmatra): : R: element subtil;pricipiu vibratoriu;stadiul avishesha din YS 2.19;exista cinci tanmatras: al
formei (rupa tanmatra);al sunetului(shabda tanmatra); al contactului(spasha-tanmatra),al gustului (rasa tanmatra) si al
mirosului (gandha tanmatra); E: subtle element; subtle principle; subtle physical counterparts of sense perceptions;the five
"rudimentaries" or elements of subtle matter; the tanmatras have specific names: sabda tanmatra (sound), sparsa tanmatra
(touch), rupa tanmatra (color and form), rasa tanmatra (taste), and gandha tanmatra (smell); the five subtle elements (tanmatra-
sound,touch,form,taste,smell),which give rise, respectively, to the five gross elements (mahabhuta);see: BG(Bhagavadgita)
Chapter 13 http://www.bhagavadgitausa.com/bg13.htm; S: las potencialidades (sutiles) (tanmtra), (es decir) del sonido, tacto,
forma, gusto y olfato; los objetos suprasensibles;las cinco clases de finas estructuras (tanmtra),elemento sutile del
contacto(spasha-tanmatra),el principio del gusto (rasa tanmatra) y del olor (gandha tanmatra);los tanmatra son las cualidades
generales sensibles y su numero coincide con el de los janendriya: el sonido (sabda), la forma (rupa), el tacto (sparsa), el sabor
(rasa) y el olor (gandha). Estas cinco cualidades sensibles no son directamente perceptibles. La inclusin de los tanmatra en el
bahya karana es lo que hace posible la percepcin de las sensaciones determinadas de los objetos, es decir que sentimos tal
sabor o tal sonido concreto porque poseemos "previamente" la forma general (tanmatra) del sabor y del sonido. Los Tanmatra
son las cualidades sensibles ideales que hacen posible las cualidades sensibles materiales.Cada tanmatra entra en contacto con el
correspondiente indriya al experimentar los objetos sensibles (sonido-audicin, forma-visin, sabor-gusto, tacto-sensacin tctil
y trmica, olor-olfato) y sirve de base sensible a la accin de manas, que ya es funcin propia de antah karana.Bahya Karana es
el vestbulo sensorial de la mente, cuya funcin consiste en aportar material sensible a antah karana, que es el verdadero
constructor del conocimiento.
Comentarii/Commentary:
S: Vysa y Boja incluyen este texto en su comentario pero en algunas traducciones esta
frase est presente como un aforismo ms (aunque en la mayora de ellas no aparece, pues
se podra inferir del texto precedente). Por eso la numeracin de los aforismos no siempre
coincide
Principiile din Samkhya/The Samkhyan Tattvas
Tipuri de tanmatra in :http://www.flickr.com/photos/pata_n_jali/217320813/
tattva ( ) = R: MW465.3 (neutru) esenta, calitate esentiala, entitate, principiu; tattvas sunt categorii, principii ori adevaruri
esentiale ale unei doctrine; principiu; subject; calitate elementara; asa-itate;vedeti plansa cu cele 25 tattva din Samkhya in
comentariul la YS 3.22; expresia ekatattva significa fixarea mintii pe unul dintre aceste subiecte,fara nimic altceva (Ballesteros
Arrnz, Ernesto "Yogasutras de Patjali"); tad (1) ce,care,cine,cui; 2) acesta, aceasta acesteia; acestuia; acela, acea; aceluia;
acelora; 3) al lui;al lor, al sau; ale sale + tva (sufix care semnifica: a avea calitatea a ceva;a proveni din ceva); I.32; tattvam
(neutru, nominativ, singular) IV.14; E: thusness, elemental quality, principle; principles, evolutes, essences, "thatness"; S:
MW465.3 (neutro) esencia, cualidad esencial, entidad, principio; los tattvas son las categoras, principios o verdades esenciales
de una doctrina;la expresin ekatattva significa la fijacin de la mente en uno de estos tpicos; tad (1, que, cual, cuyo; 2, este,
ese, aquel; 3, de l, de ellos) + tva (sufijo que significa tener la cualidad de algo, proceder de algo); I.32; tattvam (neutro,
nominativo, singular) IV.14;
The tattwas or tattvas (principles, evolutes, essences, "thatness") are twenty-five in number, and ennumerated in a
particular sequence.[see the image in mypicture files]
The first two are, Purusha and Prakriti, the original polarity of conscious subject and non-conscious object. In
Samkhya creation comes about through an unfolding of the original Prakriti. There is a sort of evolutionary
emantion, with one principle in turn giving rise to the next.
The third tattva, and the first evolute from the root-prakriti, is the pure intellect or Buddhi (equivalent perhaps to the
Neoplatonic Nous). Since it preceeds ordinary awareness it could be understood as the principle of pure phenomenal
consciousness. It is the locus of the bhavas or fundamental predispositions, such as dharma (virtue) and adharma
(vice), jnana (knowledge) and ajnana (ignorance), etc; which in turn relate to the pratyaya-sarga or "intellectual
creation". The Buddhi is also known as Mahat, the "great one", or Mahatattva, "great tattva", the first emanation
from the original Prakriti.
From Buddhi unfolds the principle of individuality or ego-sense; the sense of "I"-ness, the Ahamkara ("I-maker").
This is the source of all the subsequent tattvas. In some early writings it is divided into three aspects, or gunas: a
rajas aspect, a sattva aspect, and a tamas aspect. The rajas aspect was called taijasa, meaning "shining" or
"passionate", and constituted the fundamental ahamkara principle from which the other two derive. From the sattva
aspect, called vaikrita ("modified") comes the mind or psyche (Manas), which is the faculty of thinking, memory,
and so on. Together with the Ahamkara and the Buddhi, the Manas constitutes the Antakarana or "inner organ" (i.e.
consciousness or psyche). Also from the vaikrita ahamkara arise the Indriyas (powers" or "capacities) ,the organs
or the terminals of knowledge (jnanen indriyas) [the five sense organs which are (seeing, hearing, etc;or the five
sense-powers or buddhi indriyas) and the terminals action [the five powers of action or karmendriyas (walking,
speaking, etc)]. And from the tamas aspect of the ahamkara, called bhutadi or "origin of the elements", there unfolds
the five "rudimentaries" or elements of subtle matter (tanmatras); and finally from the latter the five elements of
gross matter (mahabhutas - the "gross elements").
In this system of correspondences, all the principles from the jnanen indriyas or buddhi indriyas on are matched in
a series of correspondences, for example, the sense-power of hearing is matched with the action-power of speaking
(logically enough!), the tanmatra of "sound", and the gross element of "space" (because the Indians believed that
sound was carried as vibrations through pure space, rather than through a medium like air). The five gross elements
are arranged in order of density, from space (akasha), which is most intangible, to earth, the most dense; an
arrangement that first appeared in the Taittiriya Upanishad, and typifies the basic emanationist theme of the
progression from most subtle to most gross and material. Later, with the development of Hatha Yoga and Shakta
Tantric doctrines and the system of chakras (subtle centres of consciousness), this five-fold set of correspondences
was used as a basis for defining the qualities of the first five chakras.
The final development of Indian emanationism is the Tantric cosmology of Kashmir Shaivism (later adopted by the
Bengali branch of Shaktism or Tantra proper), which incorporates both Samkhyan emanationism and Advaita
Vedantin Monism. All this can be represented diagrammatically as follows: [see the image in mypicture files]
[RO] Practicnd samyama asupra propriului corp, v putei Iace invizibil. n aceast sutra se spune c n acelasi Iel,
adic Icnd samyama asupra sunetului, pipitului, gustului etc., acesti Iactori sunt Icui s dispar. n mod analog,
yoghinul poate opri alte senzaii si poate controla Ienomenele care sunt legate de acestea.
[SWJB] The ability to be perceived is inherent in the object: In the same way that see-ability is an inherent
characteristic of the body, as described in the last sutra, so too are hear-ability, touch-ability, taste-ability,
and smell-ability inherent characteristics. Those inherent characteristics can be suspended: Thus, these can
also be suspended through samyama on the body in the context of those characteristics. Attainments and
obstacles: As with the other subtle experiences this is seen to be both an attainment and an obstacle, and is
set aside (3.38) with non-attachment (1.15).
S: Se explica de la misma forma la desaparicin del sonido (y otros fenmenos parecidos) del campo de los
sentidos.Vysa y Boja incluyen este texto en su comentario pero en algunas traducciones esta frase est presente
como un aforismo ms (aunque en la mayora de ellas no aparece, pues se podra inferir del texto precedente). Por
eso la numeracin de los aforismos no siempre coincide.
Patanjali se refiere, en su lista de los siddhi, a todos los poderes legendarios
que obsesionan tanto al folclore como a la mitologa y a la metafsica
india.
Al explicar por qu el samyama relativo a la forma del cuerpo puede hacer invisible al practicante,
Patanjali seala que el samyama vuelve imperceptible el cuerpo al resto de los sujetos, y como el
poder de manifestacin en el ojo est separado, se hace invisible el cuerpo del yogui (Yoga-Sutras, lll,
21).
[ Samyama designa las fases finales de la tcnica yogui: la concentracin (dharana), la meditacin
(dhyana) y la contemplacin (samadhi)].
Patanjali cita asimismo los otros prodigios que se consiguen por el
samyama, tales como conocer con exactitud el instante de la muerte
(Yoga-Sutras, lll, 23), o poderes fsicos extraordinarios {Yoga-Sutras, lll,
25), o el conocimiento de lo sutil, lo oculto, lo distante (Yoga-Sutras, lll,
26), etc. Todo lo que es meditado, es por la virtud mgica de la meditacin
asimilado, posedo. Un yogui fue siempre considerado en la
lndia como un mahasiddtia, un detentador de poderes ocultos, un hechicero,
un mago.
Segn Patanjali, y la tradicin del Yoga clsico, el yogui utiliza los incontables
poderes con el objetivo de recuperar la libertad ltima, de ninguna
manera para conseguir el dominio fragmentario y provisorio de
los elementos. Porque es la liberacin y no los poderes ocultos la que
representa al verdadero dominio.
El Buda tambin habla de los siddtii y la descripcin que da de ellos
sigue muy de cerca la tradicin mgica panhind as como la, inmemorial,
de los chamanes y de los brujos primitivos.
El monje (bhikku), recuerda el Buda:
experimenta las variadas clases de poderes extraordinarios: Siendo uno,
se torna mltiple, siendo mltiple, se torna uno; puede aparecer y desaparecer;
sin encontrar resistencia va a travs de las paredes, a travs de las cercas,
a travs de las montaas, como en el aire; se hunde en la tierra o emerge
de ella, como en el agua; camina sobre el agua sin que sta se abra,
como en la tierra; va a travs del espacio en postura pallanka, como un pjaro
alado; toca y palpa con su mano el sol y la luna, tan poderosos, tan maravillosos; hasta el mundo de
Brahma ejerce su poder con su cuerpo [C. DRAGONETTl (dir.), Digha Nikaya, Monte Avila, Buenos
Aires, 1977, p.199]..
No obstante, para el Buda tanto como para Patanjali, los siddhi son
poderes paranormales cuya posesin no podemos eludir. A lo largo de la
prctica meditativa, el bhikku (monje), desemboca necesariamente en un
nivel de experiencia donde la percepcin extrasensorial y el resto de los
poderes maravillosos le son dados. El Buda, Patanjali y otros, llaman la
atencin no solamente sobre el peligro de mostrar dichos poderes, sino
tambin sobre el peligro que representa para el que los posee,
por cuanto el yogui est arriesgado a sucumbir a la tentacin de la magia y
de contentarse con el gozo de esos poderes maravillosos, en lugar de
proseguir su trabajo espiritual y de obtener la liberacin final 58.
Uno de los ms importantes Upanishad, a saber el Yogatattva nos proporciona
detalles precisos y numerosos sobre los poderes mgicos conseguidos
por la prctica y la meditacin. Una larga lista de siddhi, deja
ver el medio mgico en donde este Upanishad iue elaborado; se menciona
la facultad de oir y de hablar bien, la clarividencia, la posibilidad de
volverse invisible, la de adoptar cualquier forma, la de transportarse en un
instante a gran distancia y la facultad de transformar el hierro u otros metales
en oro, untndolos con excrementos. Este ltimo poder manifiesta la
conexin que existe entre determinada forma del Yoga y la alquimia 59.
La ascensin y el vuelo mgico ocupan un lugar de primer orden en las
creencias populares y en las tcnicas msticas de la lndia. En efecto, elevarse
por el aire, volar como un pjaro, franquear inmensas distancias en
lo que dura un relmpago, desaparecer, etc. son algunos de ios prodigios
que el hinduismo y el budismo confieren a los arhats 60, a ios reyes y a los
magos. Existe un gran nmero de leyendas y cuentos populares sobre los
reyes y los magos voladores.
Asvaghosha, uno de los ms importantes autores budistas, narra en su
clebre poema Budda-Karita 61 que al visitar el Buda por primera vez tras
la iluminacin, su ciudad natal, hizo una exhibicin en ella de algunos poderes
maravillosos (siddhi). Para convencer a sus seguidores de la autenticidad
de sus poderes espirituales y preparar su conversin, comenz a ascender y dividi su cuerpo en trozos,
que dej caer al suelo para volverlos
a componer despus ante la mirada atnita de los all reunidos 62.
Este milagro se encuentra muy unido a la tradicin de la magia hind
que se ha convertido en el prodigio-tipo del faquirismo. El famoso milagro
de la cuerda de ilusionistas y faquires genera la ilusin de una cuerda
que asciende hacia el cielo hasta una gran altura y por la cual el maestro
ordena trepar a su aprendiz hasta que ste desaparece de la vista del pblico.
El faquir lanza su daga hacia arriba y los fragmentos del joven se
precipitan contra el suelo 63.
Hay una gran cantidad de material en torno al milagro de la cuerda
en la lndia antigua y moderna. Este espectculo mgico tambin se ha
encontrado en el antiguo Mxico, lrlanda, lndias holandesas y China.
58. M. ELlADE, M/fos, sueos y misterios, Grupo Libro 88, Madrid, 1991, p. 92.
59 M. ELlADE, Yoga, inmortalidad y libertad, Ed. cit.,pp. 131-133. Herreros y alquimistas,
Alianza, Madrid, 1974, pp. 113-124.
60 lndividuos cuyas impurezas estn extinguidas y cuyos deseos han sido satisfechos; que se
han desprendido de su carga; han alcanzado el objetivo y liberada la mente al obtener el conocimiento
perfecto.
61 E.B. COWELL (dir.), Buddtilst Mahayana Texis, Ttie Buddia-Karita o Asvagtiostia,
Dover, New York, 1969, pp. 1-158.
62 Ver M. ELlADE, Mefistfeles y el andrgino, Guadarrama, Madrid, 1969, p. 205.
63 Vase M. ELlADE, El chamanismo, Fondo de Cultura Econmica, Mxico, 1976, p. 333.
Atentie- sutrele notate in prezenta editie cu YS 3.23 pana la YS 3.56, apar in alte editii numerotate de la
YS 3.22 pana la YS 3.55 [ aforismul YS 3.22 lipseste in alte editii fiind inlocuit de cel notat cu YS 3.23 in
prezenta editie ]
Warning -- sutra numbering between YS 3.23 and YS 3.56 in this translation may be presented in various
editions of the Yoga Sutras with numbering between YS 3.22 and YS 3.55.
Nota: in alte variante apare in pozitia: YS 3.22 ;
YS 3.23. 3.23. |7 |7 7 |*|77||7-| |.
+(+-(+Bl9#P|+69#PTP6tB4Pl(9l-6l+P|7-4l 4l
sopakramam nirupakramam ca karma tat-samyamd aparnta- jnam aristebhyo v
sa-upakramam nir-upakramam cha karma tat-samyamad-aparanta-jnanam aristebhyah va
sopakramam nirupakramam ca karma tatsamyamd aparntajnam aristebhyo v // (22.1)
sopakramam nirupakramam cha karman tad-samyama aparnta jna arista v
Traducerea convergenta / ConvergentTranslation:
R: Cunoasterea (momentului) parasirii corpului prezent [ aparanta jnana (de catre noi insine ori
de catre altii)] se obtine din samyama asupra arishtebhyah [ semnelor afectarii curgerii energiilor
prin meridiane (nadis); semnelor bolilor] si asupra karmei active [upakramam karma] si latente
[nir-upakramam karma]; E: Knowledge of the time of death (aparanta jnana) is gained by
performing Samyama on arishtebhyah (signs; portents) and also on the two kinds of actions
() which will bear fruit either soon ( immediate or active karma-upakramam karma) or much
later (future karma,latent or dormant karma-nirupakramam karma);
F:La connaissance du moment de la mort peut tre acquise par la pratique de Samyama sur
arishtebhyah( les prsages ou les signes) et sur le Karma, qui peut tre upakramam karma
(rapide dans sa fructification; aigu;proche de son terme) ou nirupakramam karma
(lent;diffr;lointain);S: El conocimiento sobre el fin ltimo [sobre el momento de la muerte] se
obtiene aplicando samyama sobre a los signos premonitorios[ de (algn) presentimiento] o
tambin a travs las acciones (el karma) que puede ser activo (de efectos inmediatos), o
inactivo (de efectos retardados);
Traducerea divergenta a fiecarui termen/Divergent Translation for each term (word-by-word translation):
sa = R: cu; E: with;
upakrama(upakramam) = R: apropiata; sosita; E: not arrived; delayed; future; deferred;slow;
sopakrama (89R) = R: MW1249.1 (neutru) con acercamiento, puesto en movimiento, llevado a cabo, ejecutado; 1) rpido
en fructificar; 2) retribucin moral inmediata o aguda; sa (1 el, ella, ello; 2 eso, esto; 3 con) + upa (hacia) + krama, deriva de
\kram (ir, caminar, dar pasos); sopakramam (neutro, nominativo, singular) YS III.23; (karma) activa;operativa; E:
active;immediately manifest; immediate karma;acute;rapid evolution of actions;active karma; fast to fructify, quick to manifest,
immediate; S: MW1249.1 (neutro) con acercamiento, puesto en movimiento, llevado a cabo, ejecutado; 1) rpido en fructificar;
2) retribucin moral inmediata o aguda; sa (1 el, ella, ello; 2 eso, esto; 3 con) + upa (hacia) + krama, deriva de \kram (ir,
caminar, dar pasos); sopakramam (neutro, nominativo, singular) YS III.23;
nirupakrama(B3 9R) = R: MW540.3 (neutru) fara progresie, fara miscare, diferit ; (karma)inactiva; adormit;latent 1) lenta
in fructificare; 2) retributie morala amanata(intarziata;suspendata); nir (fara, separat de;minus) + upa (a face;catre) + krama,
deriva de la kram (a merge;a face pasi succesivi); nirupakramam (neutru, nominativ, singular) YS lll.23; E: inactive;latent; slow
to manifest;;future karma; deferred;slow evolution of actions;latent or dormant karma; slow to fructify, dormant, delayed; less
active; S: MW540.3 (neutro) sin progresin, sin movimiento, diferido; 1) lento en fructificar; 2) retribucin moral diferida; nir
(fuera, aparte, sin) + upa (hacia) + krama, deriva de kram (ir, caminar, dar pasos); nirupakramam (neutro, nominativo, singular)
YS lll.23;
ca(cha)(V) = R: MW380.1 (conjunctie) 1) si;ori; de asemenea; pe langa;la fel; inclus; 2) realmente, desigur; 3) nimic mai mult
decat; 4) pero;YS I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 - III.49 - III.50 - III.55 -
IV.10 - IV.16 - IV.20 - IV.21; E: and; or; too, also, either; besides; S: MW380.1 (conjuncin) 1) y, tambin, incluso; 2)
realmente, ciertamente; 3) nada mas que; 4) pero; YS I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40
- III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21;
karma(4RB ) = R: MW258.2 (neutru) ac|iune; ac|iuni si reactiuni;faptele si efectele lor; actiunile;act;fapta;consecintele sau fructele
actiunilor, ocupatie, activitate; deriva de la: kr (a face; a descrie); 1) ac|iune ori activitate constienta; 2) actiune a impulsurilor stocate in
depozit(karmshaya), 3) resultatul unei actiuni, efectul sau fructificarea(karmavipka) care urmeaza o anumita actiune; actiunile fara
vreo motivatie(nondirective;detasate de fruct;efecte)sunt lipsite de samskaras(impresii latente;imprintari); efectele klesha; faptele
nu mai produc seminte care sa incolteasca; YS l.24 - ll.12 - lV.30; karman (neutru, nominativ, singular) YS lll.23; karma (masculin,
nominativ, singular) YS lV.7; E: action, activities; actions and reactions; effect of afflictions; fruits of works;habitual behaviors; fruits
of action;actions and results or effects of actions; actions without any motivation;without samskaras(latent impressions); S:
MW258.2 (neutro) accin, ocupacin, actividad; deriva de kr (hacer, representar); 1) accin o actividad consciente, 2) accin de
depsito (karmshaya), 3) resultado de una accin, es decir, el efecto o fruicin (karmavipka) que la sigue; YS l.24 - ll.12 - lV.30;
karman (neutro, nominativo, singular) YS lll.23; karma (masculino, nominativo, singular) YS lV.7;
tad() = R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; 2) (demostrativ) acesta,acela, acea; aceluia;acelora 3)
(posesiv) al lui;al lor, al sau; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 -
IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 -
III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; these; S: MW434.1 (indeclinable) 1) (relativo) que,
cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de l, de ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 -
III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50
- III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenino, nominativo, plural) I.46; E:
sa\DPD (samyama) -R:samyama-termen tehnic care desemneaza practica dh!r!n!, dhy!n! si s!m!dhi;procesul in trei faze
care conduce la identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta cu Constiinta
Cosmica; autocontrolul; egalitatea;echilibrul; perfecta stapanire; E: a technical term meaning the practice of dh!r!n!, dhy!n! and
s!m!dhi in ! single process;the three phases of identification between subject and object for entering the holographic functioning of
mind; perfect mastery,constraint, perfect discipline; sayamW (samyamat): R: prin samyama; E: by samyama; dharana
(concentration), dhyana (meditation), and samadhi taken together (YS 3.4) ; aparnta(aparanta) (N91) = R: MW50.3
(adjectiv, masculin) sfarsit;moarte punct final, concluzie; a (nu) + par (departe;dincolo;afara;diferit;aparte), anta (limita,
sfarsit); YS III.23; E: MW50.3 (adjective, masculine) final point, conclusin, death ;a (no) + par (far, distantly; far away,
distant; afar;outside; without; away; out , apart, separately ), anta (boundary, limit, borderline; end, length ,end; close, finish,
termination; stop, point, conclusion; death, ); YS III.23; S: MW50.3 (adjetivo, masculino) punto final, conclusin, muerte; a (no)
par (lejos, Iuera, aparte), anta (lmite, fin); YS III.23;
jna (jnana) (7B) = R: MW426.1 (neutru) cunoastere; cunoastere mijlocita; intelegere; deriva de la \jn (a sti,a cunoaste);
1) cunoastere; intelegere; experienta; 2) intuitie; 3) gnoza; 4) starea in care se conoaste ceva; I.9 - I.38 - I.42 - II.28; jnnam
(neutru, nominativ, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 -
III.54; jnnasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience; S: MW426.1
(neutro) conocimiento, comprensin; deriva de \jn (saber, conocer); 1) conocimiento, comprensin, experiencia; 2) intuicin;
3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnnam (neutro, nominativo, singular); I.8 - III.16 - III.17 -
III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54; jnnasya (neutro, genitivo, singular) IV.31;
aparnta jnam (aparanta jnanam): R: cunoasterea sfarsitului,a mortii ori a parasirii corpului prezent (de catre noi
insine ori de catre altii); E: knowledge of the time of death (by others or our own);premonition;the capacity to predict the course
of future actions and even the death;insight into death;
ariD(arishta) (N1*) = R: MW88.1 (masculin) presentiment, prin semne (prevestitoare); semnelor afectarii curgerii
energiilor prin meridiane(nadis ); semnelor bolilor; a (no) + rista, deriva de ris ( a suferi o paguba,suferi o injurie;a fi ranit);
aristebhyah (masculin, ablativ, plural) YS lll.23; E: MW88.1 (masculine) signs, omens; portent; by portents, foreknowledge; a
(no) + rista, derivated from: ris (suffer harm, injury, damage; hazard; jeopardy; bruise; nuisance;to be injured, wounded;);
aristebhyah (masculine, ablative, plural) YS III.23 S: MW88.1 (masculino) presentimiento, presagio o augurio; a (no) +
rista, deriva de ris (sufrir dao, ser herido); aristebhyah (masculino, ablativo, plural) lll.23;
v(va)() = R: MW967.2; MW934.2 (conjunctie, indeclinable) sau;ori, optional,de asemenea; in mod alternativ; si ,in acelasi
timp; oricare,fiecare(din doi);fie, de altfel, pe langa aceasta; I.23 - I.34 - I.35 - I.36 - I.37 - I.38 - I.39 - III.23 - III.34 - IV.34; E:
MW967.2; MW934.2 (conjunction, having no grammatical inflection) or, otherwise; too, also, besides;either, word used to
connect two alternatives; alternatively, optionally;besides ; in an optional way; I.23 - I.34 - I.35 - I.36 - I.37 - I.38 - I.39 - III.23-
III.34 - IV.34; F: ou; S: MW967.2; MW934.2 (conjuncin, indeclinable) o bien, o, opcionalmente, tambin; I.23 - I.34 - I.35 -
I.36 - I.37 - I.38 - I.39 - III.23 - III.34 - IV.34;
Comentarii/Commentary:
S: Cada accin deja tras de s un rastro o semilla en lo ms profundo de la conciencia, donde espera su florecimiento como
actividad consciente (II.1214). El trmino karman puede tener tres significados distintos aunque relacionados: (i) actividad
consciente, (ii) su accin de depsito (karmshaya), y (iii) la fruicin (karmanvipka) que la sigue. Esta fruicin tambin puede
dividirse en dos clases; puede darse tanto en el proceso de actualizacin como quedarse en estado latente (Feuerstein, Georg The
Yoga-Stra of Patajali).
Puterea de a pacifica toate fiintele (maitri bala)
Nota: in alte variante apare in pozitia: YS 3.23
YS 3.24. 3.24. ||* ~|| .
+(+-v+P-4l|(94l|+
maitrydisu balni
Avinash Chopde: maitryaadishhu balaani .. 3.23..
Ashok Aklujkar maitryaadishhu balaani ||3.23||
Raghavan lyer maitry-adishu balani ...3.23.
maitrydisu balni // (23.1)
maitri adishu balani
Traducerea convergenta/ConvergentTranslation:
[DM] Darul divin de a pacifica toate fiintele (maitri bala /metta bala; puterea iubirii)
Nota: in alte variante apare in pozitia: YS 3.23
YS 3.24: R: Puterile (balani) de a pacifica toate fiintele (YS 2.35: "incetarea violentei in
proximitate") si alte capacitati ( similare de a transmite stari, influente, sentimente si atitudini)
apar (practicand samyama) asupra simpatiei ori iubirii (maitri) si asupra celorlalte[karuna
(empatia; compasiunea), mudita (bucuria;multumirea) si upeksha (neutralitatea; egalitatea
mentala); citate in YS 1.33]; E: The powers (balani) to transmit peace to all beings and other
(corresponding powers of influencing by interior union with others) comes (by performing
samyama) on sympathy (maitri), and the others [empathy (karuna), gladness (mudita),
equanimity or neutrality (upeksha);see: YS 1.33]; F: Les pouvoirs(balani) [le rayonnement
d'amour et d'autres vibrations) pour pacifier tous les etres( et les pouvoirs correspondants de
transmettre d'autres sentiments,influences ou d'etats du mental par l'union interne ) peuvent etre
obtenus par l'application de la samyama sur la sympathie (maitri) et sur les autres [empathie
(karuna), allegresse ou contentement (mudita) et indiffrence ou d'egalite d'humeur (upeksha) et
d'autres vertus similaires ;YS 1.33]; S: Los poderes (balni) para (provocar) la cesacin de la
violencia en su proximidad [YS 2.35: "Estando firmemente establecido en ahimsa"] y los otros
[poderes correspondientes] se obtiene [efectuando el control mental(samyama) sobre] el
sentimiento de simpata o maitri (cordialidad ,amistad) y otras [cualidades similares citadas en
YS 1.33:de compasin(karuna), de alegra(mudita) y de indiferencia (upeksha); cualidades];
Nota: Puterea (balani) de a pacifica toate fiintele (si alte capacitati corespunzatoare) sunt dobandite prin
samyama asupra maitri (simpatiei; iubirii) si asupra celorlalte [citate in YS 1.33: karuna ( empatia;
compasiunea), mudita (bucuria), upeksha (neutralitatea)]; [vedeti si inradacinarea in ahimsa: YS 2.35
"Cel ce este neclintit in practicarea ahimsa (nonviolentei) face sa dispara ostilitatea in prezenta sa";
YS 1.36 (maitri usureaza realizarea de sine prin deschiderea unui canal catre fiintele realizate);
YS 3.24: "Puterea de a pacifica toate fiintele o realizeaza cel ce emite constant iubirea(maitri)";
E: Focusing with perfect discipline on friendliness, compassion, delight, and equanimity, one is imbued
with their energies.
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
maitr (maitri)(R) : R: MW834.2 (femenin) simpatie, amabilitate, cordialitate, bunavointa, identificare; faciliteaza
transferul cognitiv si afectiv cu fiintele realizate sau cu cei eliberati de dorinte,fara atasari (vita-raga) (vedeti ragain :YS 1.37;YS
2.3;YS 2.7);iubire;prietenie; deriva de la \mid (a fi de incredere;a se darui;a se atasa;a se lipi;identificare);in pali: metta
(iubire;prietenie);YS 1.33 - YS 3.23; E: sympathy; identification;love;friendliness; metta (love;loving kindness); S: MW834.2
(femenino) simpata, amabilidad, cordialidad, benevolencia, amistad; deriva de \mid (ser Iiel, pegarse; adherirse,comida,darse
golpes,aficionarse); YS 1.33 - YS 3.23;
DGLGL(W): R: si a celorlalte;celelalte;etc. MW146.3 (masculin, neutru) 1) etcetera, altele;aceasta si altele aemanatoare; 2)
primar, inceput, principiu; 3) suprem; YS 3.45; dayah (masculin, nominativ, plural) YS 2.34; dishu (masculin, locativ, plural)
YS 3.23 - YS 3.39; dni (neutru, nominativ, plural) YS 3.24; [se face referire la cele patru sentimente-atitudini;vedeti YS 1.33:
karuna(empatia;compasiunea), mudita (bucuria), upeksha (neutralitatea)]; E: and the others, et cetera[sympathy friendlines;..
correct behaviours,atitudes,sentiments;see: YS 1.33]; E: others; and the others, et cetera S: MW146.3 (masculino, neutro) 1)
etcetera, esto y otros similares; 2) primero, comienzo, principio; 3) supremo; YS 3.45; dayah (masculino, nominativo, plural)
YS 2.34; dishu (masculino, locativo, plural) YS 3.23 - YS 3.39; dni (neutro, nominativo, plural) YS 3.24;
bal(bala)(4H) : R: puteri; MW722.3 (neutru) putere, forta, vigoare; deriva de la \bal (a respira, a trai); III.24 - III.46; balni
(neutru, nominativ, plural) III.23; baleshu (neutru, locativ, plural) III.24;capacitati [inerente acestor stari psiho-afective citate in
YS 1.33; inradacinarea in atitudinile descrise in yama si niyama stabilizeaza emisia si aduce puteri divine(siddhis) YS 2.30-32;
referitor la ahimsa: YS 2.35 "Cel ce este neclintit in practicarea ahimsa (nonviolentei) face sa dispara ostilitatea in prezenta sa";
YS 1.36 (maitri usureaza realizarea de sine prin deschiderea unui canal catre fiintele realizate);YS 3.24:"Puterea de a pacifica
toate fiintele o realizeaza cel ce emite constant iubirea(maitri)"]; E: powers, strengths; S: MW722.3 (neutro) poder, fuerza,
vigor; deriva de \bal (respirar, vivir); YS 3.24 - YS 3.46; balni (neutro, nominativo, plural) YS 3.23; baleshu (neutro, locativo,
plural) YS 3.24;
Puterea elefantului si a celorlalte fiinte si entitati/ The power of the elephant and other such powers of different
beings and entities./La force des lphants et les pouvoirs dautres tres et entits/ El poder del elefante y otros
diversos fuerzas de los animales y d'altres entitats
[in alte variante apare in pozitia: YS 3.24]
YS 3.25. 3.25. ~ j|~|*|| .
+(+--+49 (|F64l(+
balesu hasti-baldini.
balesu hastibaldini // (24.1)
bala hastin-bala-di
balesu hastin bala adin
Traducerea convergenta/ConvergentTranslation:
[DM] R: [Prin samyama] asupra for|ei unui elefant sau a altor [capacitati ale diferitelor entitati] (este
dobandita ) puterea elefantului [ elefantul simbolizeaza la forta fizica, prosperitatea, longevitatea
si memoria] si a a celorlalte fiinte si entitati [animale (tigru, sarpe, peste, crocodil, pasari), plante,
minerale; elemente (foc; apa; metal; aer; nori, vant) : lmunitate; capacitatea de a vedea in
intuneri, capacitatea de a hiberna;de a suspenda procesele vietii; de a supravietui dupa
inghetare; ingropare] Nota 1; E: [By samyama] on the strength of the elephants or other [powers
of different entities or animals] [is obtained ] the power of the elephant and other such powers of
different beings and entities .F: Par l'application de Samyama(la contrainte) sur la force
(physique)de l'lphant et sur les caractristiques d'autres animaux peut tre acquise la force des
lphants et les pouvoirs d'autres tres et entits. S: Efectuando el samyama (el control mental)
sobre fuerza del elefante etctera[y otros fuerzas] (se logra) el poder del elefante [elefante
simboliza la fuerza, la prosperidad, la longevidad y la memoria] y otros diversos fuerzas
correspondiente para otros diversos casos [se logra las diversas fuerzas de los animales y
d'altres entitats: inmunidad, longevidad , memoria];
Nota 1 : Aceasta strategie de asimilare a strapungerilor realizate de celelalte specii vii in lupta pt .
supravietuire se observa atat in traditia artelor martiale din Orient unde diferite stiluri de lupta
poarta numele animalelor(stilul sarpelui,s.a) cat si in denumirea unor pozitii(asana), care vizeaza
obtinerea unei anumite capacitati[pentru cresterea imunitatii este recomandata pozitia pestelelui
(matsyasana) si pozitia regelui pestilor (matsyendrsana)].
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
bal(bala)(4H) =R: puteri; MW722.3 (neutru) putere, forta, vigoare; deriva de la \bal (a respira, a trai); III.24 - III.46; balni
(neutru, nominativ, plural) III.23; baleshu (neutru, locativ, plural) III.24;capacitati [inerente acestor stari psiho-afective citate in
YS 1.33; inradacinarea in atitudinile descrise in yama si niyama stabilizeaza emisia si aduce puteri divine(siddhis) YS 2.30-32;
referitor la ahimsa: YS 2.35 "Cel ce este neclintit in practicarea ahimsa (nonviolentei) face sa dispara ostilitatea in prezenta sa";
YS 1.36 (maitri usureaza realizarea de sine prin deschiderea unui canal catre fiintele realizate);YS 3.24:"Puterea de a pacifica
toate fiintele o realizeaza cel ce emite constant iubirea(maitri)"]; E: powers, strengths; S: MW722.3 (neutro) poder, fuerza,
vigor; deriva de \bal (respirar, vivir); YS 3.24 - YS 3.46; balni (neutro, nominativo, plural) YS 3.23; baleshu (neutro, locativo,
plural) YS 3.24;
hastin(#8 B) =R: elefant; MW1295.3 (masculin) elefant; \hasta (mn, bra, tromp) + in (sufix ce indic posesiunea);
hasti YS 3.24; E: elephant S: MW1295.3 (masculino) elefante; \hasta (mano, brazo, trompa) in (suIijo que indica
posesin); hasti III.24
di(adi)(W) = R: si a celorlalte;celelalte;etc. MW146.3 (masculin, neutru) 1) etcetera, altele;aceasta si altele aemanatoare;
2) primar, inceput, principiu; 3) suprem; YS 3.45; dayah (masculin, nominativ, plural) YS 2.34; dishu (masculin, locativ,
plural) YS 3.23 - YS 3.39; dni (neutru, nominativ, plural) YS 3.24; [se face referire la cele patru sentimente-atitudini;vedeti YS
1.33: karuna(empatia;compasiunea), mudita (bucuria), upeksha (neutralitatea)]; E: and the others, et cetera[sympathy
friendlines;.. correct behaviours,atitudes,sentiments;see: YS 1.33]; E: others; and the others, et cetera S: MW146.3 (masculino,
neutro) 1) etcetera, esto y otros similares; 2) primero, comienzo, principio; 3) supremo; YS 3.45; dayah (masculino, nominativo,
plural) YS 2.34; dishu (masculino, locativo, plural) YS 3.23 - YS 3.39; dni (neutro, nominativo, plural) YS 3.24;
Comentarii/Commentary:
[DM]Conexiune cu: YS1.33 ;YS 2.35 ;YS 3.24
[DM]Shankara Bhagavatpda Yoga-Bhshya-Vivarana (s. XIV)
(Vivarana) Un yogin dotat cu puterile dobandite prin samyama asupra maitri (simpatie,identificare;facilitarea
transferului afectiv cu fiintele realizate;iubire;prietenie) si a celorlalte[vedeti sutra :YS 3.24], devine receptiv la puteri
ca aceea a elefantului si a altor entitati, daca asupra acestora se efectueaza samyama(reuniunea intr-un singur proces
a concentrarii,meditatiei si transei mistice). Un yogui dotado con los poderes de la meditacin en la amistad(maitri),
etc, se hace receptivo a poderes como del elefante y otros, si efecta samyama en ellos.
Bhasya- Vysa afirma ca efectuand samyama asupra puterii elefantului se obtine forta sa Dirigiendo el samyama
hacia el poder del elefante se logra su fuerza ( hastibala samyamd dhastibala bhavati);
Vysa spune ca pentru dobandirea puterilor regelui pasarilor(vainateya) [puterea previziunii ,a clarvederii si a
invulnerabilitatii la veninul serpilor] se recomanda samyama asupra puteri pasarilor.Dirigiendo el samyama hacia el
poder de los pjaros (vainateya) se logra la fuerza del rey de las aves;(vainateyabala samyamd vainateyabala
bhavati).
Vainateya zeul premonitiei ,previziunii si al clarvederii este numele pasarii Garuda a lui Vishnu. Vainateya este un
dusman jurat al serpilor / Vainateya - the god of foresight and vision.Vainateya a name of Vishnu's bird Garuda
Vainateya is a sworn enemy of serpents
http://www.mypurohith.com/Encyclopedia/EnclopV.asp
Practicand samyama asupra puterii vantului (vyubala) se obtine forta sa. La fel in celelalte cazuri /Dirigiendo el
samyama hacia el poder del viento se logra su fuerza. Igualmente para otros casos (vyubala samyamd vyubala
bhavatty evamdi)
Feuerstein :Vysa sustine ca samyama( concentrarea perfecta) trebuie practicata pe o manifestare concreta a puterii
si nu asupra unei puteri abstracte. (Feuerstein, Georg The Yoga-Stra of Patajali).Vysa opina en este caso que la
concentracin perfecta debe practicarse sobre una manifestacin concreta de poder y no sobre el poder en sentido
abstracto. (Feuerstein, Georg The Yoga-Stra of Patajali).
Desikachar considera ca: asta nu inseamna ca obtinem forta elefantului, ci o forta comparabila intre limitele umane
Desikachar opina: Esto no significa que adquiramos fuerza de elefante, mas bien que podemos obtener una fuerza
comparable dentro de los lmites del hombre (Desikachar, TKV Yoga-stra de Patjali).
[VIV]When a Yogi has attained to this Samyama and wants strength, he makes a Samyama on the strength of the
elephant and gets it. Infinite energy is at the disposal of everyone if he only knows how to get it. The Yogi has
discovered the science of getting it.
[RO] Fiina poate Iace din orice - un om sau un animal sau un eveniment - subiectul samyama (identificarii).
Atunci cnd subiectul samyama este un animal puternic, cum ar fi leul, elefantul sau tigrul, se poate dobndi
puterea acelui animal. Puterea acestor animale constituie subiectul samyama, apoi aceeasi putere poate Ii
dobndit de yogin. Dac acesta Iace samyama asupra agerimii tigrului, aceeasi agerime o poate dobndi el
nsusi. La Iel, dac se Iace samyama asupra agilitii unui tigru, acea agilitate poate Ii dobndit de yogin.
Cunoasterea invizibilului,inaccesibilului si a lucrurilor indepartate(clarvedere;RV-Remote Viewing)
The knowledge of the subtle ,concealed and distant objects ;
La connaissance des objets subtils(sukshma), cachs ou inaccesibles (vyavahita) et lointains;
El conocimiento de lo sutil(sukshma), lo oculto(vyavahita) y lo distante(viprakrishta)
[in alte variante apare in pozitia: YS 3.25]
YS 3.26. 3.26. 7?|~|7||+|j|777 }| .
(+-\+ 94x4llT-4lBltBP-44|(6|49T7l+P
pravrttyloka-nyst sksma-vyavahita-viprakrsta- jnam.
pravrttylokanyst sksmavyavahitaviprakrstajnam // (25.1)
pravrtti-loka-nysa sksma-vyavahita-viprakrsta-jna
pravrityalokanyasat suksmavyavahitaviprakristajnanam
Traducerea convergenta / ConvergentTranslation:
[DM] R: Cunoasterea invizibilului (sukshma), a ceea ce este ascuns ori inaccesibil (vyavahita) si a
lucrurilor indepartate (viprakrishta) [clarvedere; RV-Remote Viewing) se obtine prin focalizare
[nyasa (samyama)] asupra luminii interioare(aloka) a activitatilor suprasenzoriale (subtile)
(pravrittih); [samyama asupra auzului interior conduce la accesul la auzul subtil (clarauz); similar
se obtine clarvedere (vederea obiectelor ascunse sau f. indepartate)];
E: The knowledge of the subtle(sukshma), concealed (vyavahita) and distant (viprakrishta)
[ aspects of those objects] is obtained by focusing [nyasa (samyama)] on the extraordinary insight
of the inner light flashing-forth (loka) of [those mental] activities [ that the yogin gains] F: La
connaissance des objets subtils (sukshma), cachs ou inaccesibles (vyavahita) et lointains [
places grande distance] (viprakrishta), peut tre acquise en appliquant la focalisation [nyasa
(samyama)] sur la lumire fulgurante (aloka) de la perception extraordinaire ( pravrittih ;
jyostimati); S: El conocimiento de lo sutil (sukshma), lo oculto (vyavahita) y lo distante
(viprakrishta) (en tal objeto) (se logra) concentrndose en la luz (aloka) de la excepcional
percepcin (pravrittih); (de cualquier objeto);
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
pra() = R: anterior unui lucru, inainte;in fata; E: before;forward; S: antes de algo, delante;
pravttipravrittih) ( ) = R: perceptie exceptionala ori extraordinara; activitate BG[Bhagavad-Gt| 14.12; inceput|
BG 15.3-4| ;emanatie |BG 18.46|; Iuncionare; ce ia nastere din activitate; Iacultate superIizic; MW727.1 (femenin) perceptie
exceptionala, proces mental continuat;format din pra (anterior unui lucru, inainte;in fata) + vritti (modificare, proces, activitate,
fluctuatie), deriva din \vrit (a se invarti,a merge; a se roti; a se misca); 1) perceptie exceptionala ori extraordinara; 2) cunoastere,
proces mental continuat , 3) activitate, progres, efort continuu; YS 3.25 -4.5; pravrittih (femenin, nominativ,
singular) YS 1.35; E: extraordinary insight ;extraordinary sense perceptions; higher sense activity; activity of (higher) senses;
arising of activity experienced by the senses; function, occupation, pursuit; activity; BG[Bhagavad-gt| 14.12 the beginning; BG
15.3-4 the emanation; BG 18.46; S: MW727.1 (femenino) percepcin excepcional, proceso mental continuado; pra (antes de
algo, delante) + vritti (modificacin, proceso, actividad, fluctuacin), deriva de \vrit (girar,revolver, rodar, mover); 1) percepcin
excepcional o extraordinaria, 2) conocimiento, proceso mental continuado, 3) actividad, progreso, esfuerzo continuado; III.25 -
IV.5; pravrittih (femenino, nominativo,singular) I.35;
vWWLYULWWL|? ) = R: MW1043.1 (feminin) modificare, proces, activitate, fluctuatie, fluctuatii mentale; impulsuri cerebrale
; unde modulate;unde; semnale; modificari ale mintii;impulsuri;miscari circulare,vartejuri,forme circulare;valuri,unde (pe oglinda
lacului mental),transformari, modificari,traficul de imagini mentale,ganduri, cuvinte(dialogul interior);continutul mental
(pratyaya)la un anumit moment (ganduri;sentimente,senzatii,perceptii,idei, amintiri,viziuni, dorinte, griji), agitatie,vacarm,
zarva, tulburare, dezordine,tipare, modele,imprintari, programe;modalitati de reprezentare; scheme,tipare de modelare si de
oglindire a realitatii pe ecranul mental;oglindirea realitatii prin vrittis reprezinta o "realitate secunda", o proiectie mijlocita
(senzorial,cognitiv, imaginativ,verbal,logic sau analogic),care nu trebuie confundata cu insasi realitatea;o zicala taoista face
referire la acest lucru:"Luna oglindita in apa lacului nu este insasi Luna"; adevarata realitate e perceputa nemijlocit doar in
cursul procesului de functionare holografica,atunci cand are loc identificarea subiect-obiect (samadhi);pana atunci,pt. a vedea
folosim o modalitate mijlocita de impulsuri(vritti),in modul in care generam imaginile pe un ecran de televiziune; deriva din
\vrit (a se invarti,a merge; a se roti; a se misca); 1) vartej; 2) proces ori activitate; I.2 - I.4; vrittayah (feminin, nominativ,
plural) I.5 - II.11 - IV.18; vrittih (feminin, nominativ, singular) I.10 - II.50 - III.43(44); vritteh (feminin, genitivo, singular) I.41-
II.15; E: mental fluctuations; modifications; vortex,whirl, waves(on the mental mirror),mental images;momentary mental content
(thoughts; feelings; memories);turnings,movements,turmoils,traffic, patterning; movements;impulses; S: MW1043.1
(femenino) modificacin, proceso, actividad, fluctuacin, giro; deriva de \vrit (girar, revolver, rodar, mover); 1) remolino,
torbellino; 2) proceso o actividad; I.2 - I.4; vrittayah (femenino, nominativo, plural) I.5 - II.11 - IV.18; vrittih (femenino,
nominativo, singular) I.10 - II.50 - III.43(44); vritteh (femenino, genitivo, singular) I.41- II.15;
loka(aloka)(WH4) = R: MW154.2 (masculin) lumin; stralucire, radianta; iluminare; fulger, flacara; cununa luminoasa;aura
sfinteniei;vedere;aspect;stralucire;aparenta; (a, catre, aici) + loka (lume;univers), deriva de \lok (a vedea,a percepe); III.25;
lokah (masculin, nominativ, singular) III.5; E: light; illumination, flashes of brilliance; flashes of brilliance; S: MW154.2
(masculino) luz, brillo, fulgor, resplandor; (a, hacia, aqu) + loka (mundo), deriva de \lok (ver, percibir); III.25; lokah
(masculino, nominativo, singular) III.5;
nysnyasa)(4 W8) = R: MW572.1 (masculin) abordare a unui subiect;a semana;a insamanta(procesul descris metaforic de
Iisus); aplicare,silinta, concentrare, fixare; proiecie;vizualizare; ni (a cobori;a penetra) + \s (a se dedica la ceva,a sta calm ;a se
aseza in liniste); nyst (masculin, ablativ, singular) III.25;nysa are aici aceeasi semnificatie ca si samyama; este fixarea
atentiei in puncul in care obiectul si subiectul se topesc unul in celalalt (Feuerstein, George Encyclopedic Dictionary of Yoga);
proiecie; E: setting down, concentration; focusing;here stands for:samyama; S: MW572.1 (masculino) enfoque,
aplicacin, concentracin, fijacin; ni (descender, penetrar) + s (dedicarse a algo, sentarse en quietud); nyst
(masculino, ablativo, singular) lll.25;Nysa aqu tiene el mismo significado que samyama; es la fijacin de la atencin en el
punto en que objeto y sujeto se funden (Feuerstein, George Encyclopedic Dictionary of Yoga).;
VNma(sukshma)(8+R): = R: MW1240.3 (masculin) subtil; fin; invisibil starea subtila;latenta;potentiala; starea
interiorizata, nemanifestata,embrionara a suflului;delicat (opus termenului sthla:grosier); deriva de la \siv (a coase); 1) atomic,
invisibil cu organele senzoriale fizice (denota dimensiunea psihica sau interna a obiectului); 2) atom; I.44 - I.45 - III.25 - III.44;
skshmh (masculin, nominativ, plural) II.10 - IV.13; skshmah (masculin, nominativ, singular) II.50; E: subtle; potential
form;latent;unmanifest; fine, short; latent; subtle state; at a subtle level; the embrionary state of breath ; S: MW1240.3
(masculino) sutil, Iino, delicado (opuesto de sthla); deriva de \siv (coser); 1) atmico, no visible fsicamente (denota la
dimensin psquica o interna del objeto); 2) tomo; I.44 - I.45 - III.25 - III.44; skshmh (masculino, nominativo, plural) II.10 -
IV.13; skshmah (masculino, nominativo, singular) II.50;
vyavahita(4 N#) = R: MW1033.1 (masculin) 1) distinct, separat, aparte; 2) obscur, ascuns; inaccesibil; occult; vi (divizat,
separat, indepartat) + ava (afara, indepartat, departe,distanta) + hita, deriva de la \dh (a pune;a intinde;a aseza;a dispune);
III.25; vyavahitnm (masculin, genitivo, plural) IV.9; E: concealed; hidden; S: MW1033.1 (masculino) 1) distinto, separado,
aparte; 2) oscuro, escondido, oculto; vi (dividido, apartado, lejos) + ava (fuera, lejos, apartado) + hita, deriva de \dh (poner,
colocar); III.25; vyavahitnm (masculino, genitivo, plural) IV.9;
vipraka (viprakrishta) (4 *) = R: MW975.1 (masculin) deprtat; distant ; afara, indepartat, departe,distanta; vi
(divizat, separat, indepartat) + pra (anterior unui lucru, inainte;in fata) + krishta, deriva de \krish (a trage;a perturba); III.25; E:
faraway; distant; S: MW975.1 (masculino) lejano, apartado, alejado, distante; vi (dividido, apartado, lejos) + pra (antes de algo,
delante) + krishta, deriva de \krish (trazar, dibujar); III.25;
jna (jnana) (7B) = R: MW426.1 (neutru) cunoastere; cunoastere mijlocita; intelegere; deriva de la \jn (a sti,a cunoaste);
1) cunoastere; intelegere; experienta; 2) intuitie; 3) gnoza; 4) starea in care se cunoaste ceva; I.9 - I.38 - I.42 - II.28; jnnam
(neutru, nominativ, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 -
III.54; jnnasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience; S: MW426.1
(neutro) conocimiento, comprensin; deriva de \jn (saber, conocer); 1) conocimiento, comprensin, experiencia; 2) intuicin;
3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnnam (neutro, nominativo, singular); I.8 - III.16 - III.17 -
III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54; jnnasya (neutro, genitivo, singular) IV.31;
NOTE
Pravritti [ver YS 1.35] es un fenmeno mental especial, una especie de percepcin divina o lo que podramos llamar
una conciencia altamente sensible (Feuerstein, George "Encyclopedic Dictionary of Yoga").Pravritti es un concepto
filosfico muy importante, ya que es, con nivritti, uno de los dos modos de la accin justa (dharma);literalmente
significa "la actividad (vritti) perfecta y completamente orientada hacia tal o cual objeto (pra). Hay que prestar mucha
atencin a que Patjali utiliza la palabra pravritti y no el trmino mas general de vritti; as la accin descrita es
"perfecta", es decir, "justa", "adecuada" y totalmente orientada hacia los objetos de los sentidos (Geenens, Philippe
"Viniyoga").
En anumna (inferencia) se puede prolongar cada una de sus etapas, pero el proceso en si, en su integridad, no puede
ser prolongado debido justamente a su naturaleza discursiva y compuesta. El gama, el vikalpa y el viparyaya
entregan, por decir as, a la mente de aquel que recibe la informacin, o de aquel en el cual se realiza la operacin del
vikalpa o errnea, un producto mental. La mente puede detenerse en la captacin de este producto mental pero el
gama, el vikalpa y el viparyaya, en si, no pueden ser prolongados. El pratyaksha, percepcin, comprende la
aprehensin de una realidad mental o material, o de vivencias o experiencias. Se trata de un acto instantneo. Si la
mente se fija en un objeto percibido y el acto de percepcin se prolonga, pratyaksha se convierte en pravritti
pratyaksha. Si yo percibo un objeto sensorial o mental y no permito que se escape del foco de mi conciencia es un
acto de smritiatencin que puede prolongarse convirtindose de vritti en pravritti.
Cuando un samskra se reactualiza, reaparece ante la conciencia el objeto percibido anteriormente. Si no se permite
que este objeto desaparezca tendremos un pravrittismritiatencin aplicado al objeto recordado, y no un
pravrittismritimemoria que es instantneo y no puede ser prolongado. La vritti nidr se observa que puede ser
prolongada convirtindose as en pravritti. Esta vritti no puede tener objeto (vishaya). La smritiatencin no puede
darse sin la percepcin de un objeto cuya nodesaparicin produce. La smritiatencin acompaa, pues, todo el
tiempo a la pravrittipratyaksha y se da siempre con ella.Solo las vritti pratyaksha, smritiatencin y nidr pueden
convertirse en pravritti. Al carecer de objeto, la vritti nidr no puede ser tomada en cuenta en este stra, que se refiere
por tanto a la pravritti percepcin (directa o recordada) de objetos materiales o mentales (Tola y Dragonetti,
"Yogasutras de Patanjali").
[in alte variante apare in pozitia: YS 3.26]
YS 3.27. 3.27. - }| | .
+(+-+4+l+B4B4Pl6
bhuvana- jnam srye samyamt.
bhuvanajnam sryasamyamt // (26.1)
bhuvanajna srya-samyama
bhuvanajnanam suryesamyamat
Traducerea convergenta / ConvergentTranslation:
R: Prin samyama asupra soarelui [surya: centrul solar ( unii comentatori cred ca este vorba de
hara sau de manipur chakra; punct in corp cunoscut ca poarta solara); altii considera ca este
vorba despre canalul solar subtil (nadis) drept (pingala)] (se realizeaza) cunoasterea (jnana)
universului ( bhuvana: regiunilor cosmice: a celor sapte taramuri; a sistemului solar; evolutiei si
involutiei cosmice; fiintelor vii; umanitatii ) ; E: By performing samyama on the Sun (surya: point
in the body known as the solar entrance) [is obtained] the knowledge of the universe( bhuvana:
solar system); F: En pratiquant samyama sur le soleil (surya: le point sur le corps connu comme
l'entre solaire) [est acquise] la connaissance (jnana) des rgions cosmiques (bhuvana).
S: Efectuando el control mental (samyama) sobre el sol (surya) (se logra) conocimiento
(jnnam) sobre el cosmos (bhuvana).
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
bhuvana (RB) = R: MW760.3 (neutru) 1) spatiu,cer,cosmos,lume, taram;lume; [in general cele 3 lumi : tri-bhuvana si
bhuvana-traya] pamant;terra [bhuvanakosha: invelisul,globul ori sfera pamantului]; cer;sistem solar;univers; 2) a fi viu; deriva
de la \bh (a fi, a exista,a se transforma); YS 3.26; E: world [generally 3 worlds : tri-bhuvana and bhuvana-traya] but also 2
[see bhuvana-dvaya], or 7 [MBh. xii, 6924] or 14 [Bhartri.] earth [bhuvanakosha: the globe or sphere of the earth];solar
system; heaven [bhuvanukas m. 'inhabitant of heaven', a god] n. a being, living creature, man, mankind RV. (rarely m.) the
world, earth ib. , cf. RTL. 102, n. 1);place oI being, abode, residence AV. Br. a house (Ior bhavana) L. causing to exist (
bhvana) Nir. vii, 25; water Naigh. i, 15; m. N. oI a partic. month TS; oI a Rudra VP; oI an ptya (author oI RV. x, 157)
RAnukr. ;of a teacher of Yoga Cat.; of another man MBh; S: MW760.3 (neutro) 1) el espacio, el cosmos, el mundo, la tierra 2)
ser vivo; deriva de \bh (ser, existir,convertirse,); III.26
jna (jnana) (7B) = R: MW426.1 (neutru) cunoastere; cunoastere mijlocita; intelegere; deriva de la \jn (a sti,a cunoaste);
1) cunoastere; intelegere; experienta; 2) intuitie; 3) gnoza; 4) starea in care se cunoaste ceva; I.9 - I.38 - I.42 - II.28; jnnam
(neutru, nominativ, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 -
III.54; jnnasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience; S: MW426.1
(neutro) conocimiento, comprensin; deriva de \jn (saber, conocer); 1) conocimiento, comprensin, experiencia; 2) intuicin;
3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnnam (neutro, nominativo, singular); I.8 - III.16 - III.17 -
III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54; jnnasya (neutro, genitivo, singular) IV.31;
VU\DVXU\D (84) = R: MW1243.2 (neutru) soare; deriva de la svar (cer); 1) canalul subtil (nadis) drept (pingala); surye
(masculin, locativ, singular) YS 3.26;asupra soarelui;centrului solar; punct in corp cunoscut ca poarta solara; E: sun;on the sun;
point in the body known as the solar entrance; S: MW1243.2 (neutro) sol; deriva de svar (cielo); 1) canal sutil derecho
(pingala); surye (masculino, locativo, singular) YS 3.26
sa\DPDVDP\DPD) (84R) = R: MW1112.1 (masculin) control, a mentine unit, autocontrol; termen tehnic care
desemneaza practica dharana (concentrarii), dhyana (meditatiei) si a samadhi (identificarii complete;transa mistica );procesul
in trei faze care conduce la identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta
cu Constiinta Cosmica; autocontrolul; egalitatea;echilibrul; perfecta stapanire; sam (impreuna, complet;intreg) + yama, deriva
de la \yam (a se abtine, a se restringe); 1) control mental, concentrare perfecta, completa subjugare, autocontrol total; 2)
practica continua a concentrarii (dhrana), meditatiei (dhyna) si a identificarii complete (samdhi) asupra aceluiasi obiect;
samyamah (masculin, nominativ, singular) YS 3.4; samyamt (masculin, ablativ, singular) YS 3.16 - YS 3.17 - YS 3.21 - YS
3.22 - YS 3.26 - YS 3.35 - YS 3.41 - YS 3.42 - YS 3.44 - YS 3.52; E: a technical term meaning the practice of dh!r!n!, dhy!n! and
s!m!dhi in ! single process;the three phases of identification between subject and object for entering the holographic functioning of
mind; perfect mastery,constraint, perfect discipline; perfectly concentrated meditation; annihilation(SB 4.11.16) ; regulation(SB
11.17.34-35);complete control (SB 11.18.22) ; holding together, restraint,abstinence;self-restraint control, (esp.) control of the
senses, self-control Mn. MBh. &c;concentration of mind [comprising the performance oI Dhran, Dhyna, and Samdhi, or the
last three limbs(anga)stages in Yoga] Yogas. Sarvad; effort, exertion , (with great difficulty') MBh
suppression, i.e. destruction (of the world) Pur F: controle;maitrise de soi- mme;maitrise parfaite;conscience totale; S:
MW1112.1 (masculino) control, mantener unido, autocontrol; sam (junto, completo) + yama, deriva de \yam (abstener,
restringir); 1) control mental, concentracin perfecta, completo sometimiento, autocontrol total; 2) prctica continuada de
concentracion (dhrana), meditacion (dhyna) e identiIicacion completa (samdhi) sobre un mismo objeto; samyamah
(masculino, nominativo, singular) III.4; samyamt (masculino, ablativo, singular) III.16 - III.17 - III.21 - III.22 - III.26 - III.35 -
III.41 - III.42 - III.44 - III.52;
Comentarii/Commentary:
Shankara Bhagavatpda Yoga-Bhshya-Vivarana (s. XlV)
(Vivarana) Efectuando samyama en el sol, se percibe directamente toda la extensin del cosmos.
(Vivarana) El comentador explica cmo sera ste bajo la aceptada autoridad de los purnas.
La exploracin del sol, el cuerpo celeste en el centro del sistema solar, proporciona conocimiento global del sistema,
es decir, explorar el centro de un sistema conduce a un conocimiento general del mismo. En la tradicin hind, el
sol, Srya, es uno de los dioses. Los hindes rezan al sol para lograr un conocimiento global del cielo y de su
mitologa los siete mundos, conectados a los siete centros energticos del cuerpo (chakra). A nivel humano el sol
se halla en el corazn. Este aforismo y el lll.34 estn, por tanto, relacionados. Segn la tradicin hind, el sol
simboliza al hombre, y la luna a la mujer. Explorando el sol, exploramos el aspecto masculino del ser humano o el
polo masculino de una pareja. De acuerdo con otras tradiciones, el lado derecho del cuerpo es solar y el izquierdo
lunar. En consecuencia, explorar el sol consiste en explorar el lado derecho del cuerpo. Por ltimo, en astrologa, la
presencia del sol en una casa es otro mbito de investigacin (Bouanchaud, Bernard "The Essence of Yoga).
Algunos afirman que el sol de que se trata es la luminaria de nuestro sistema, mientras que, segn otros (influidos
verosmilmente por el tantrismo), se trata de un punto preciso (y sutil) del cuerpo. El objeto de estudio es diferente
de una explicacin a la otra, la consecuencia es forzosamente tambin diferente. No es posible, pues, tener una idea
clara y distinta, ni del siddhi, ni tampoco del objeto de estudio propuesto (Geenens, Philippe "Viniyoga).
[RO] Cunoasterea sistemului solar are trei pri:
1. Structura sistemului solar, care constituie un tot n Cosmos.
2. Aranjamentul stelelor n grupe numite galaxii.
3. Legea care guverneaz miscarea planetelor si stelelor.
Aceast cunoastere poate Ii dobndit practicnd samyama asupra soarelui. Cuvntul "soare" poate
nsemna diferite lucruri, cum ar fi surya nadi, sushumna, soarele Iizic s.a.m.d. n timpurile vechi, tehnicile
actuale ale astronomiei nu erau disponibile, si cu toate acestea, rishis (cei care au experimentat n mod
direct aproape toate subiectele discutate n Agamas) erau capabili s calculeze Ioarte corect diIerite
evenimente astronomice.Ei ar Ii putut ajunge la extraordinarele lor descoperiri numai n dou Ieluri. Ori ei
si-au dezvoltat minile prin samyama (identiIicare), ori au construit un aparat, asemntor cu un telescop,
altfel ei n-ar Ii Iost capabili s Iac calcule att de corecte. Nu stim dac ei au Iolosit vreun aparat, deci
nclinm s credem c aceast cunoastere a Iost dobndit prin samyama asupra soarelui. Cnd ncercai s
Iacei samyama asupra soarelui Iizic, sau asupra imaginii lui mentale, devenii treptat capabili s localizai
soarele microcosmosului din voi, ceea ce se ntmpl n ekagrata (Iocalizare). Atunci cnd ai devenit
capabili s Iacei asta, vei aIla totul despre structura si aranjamentul Universului, ca si despre legea care l
guverneaz.
[ in alte variante apare in pozitia: YS 3.27]
YS 3.28. 3.28. * ||j }| .
+(+-<+-6ll-4(l+P
candre tr-vyha-jnam.
candre trvyhajnam // (27.1)
candra tr-vyha-jna
chandre taravyuhajnanam
Traducerea convergenta / ConvergentTranslation:
R: [Prin samyama] asupra chandra(luna; locul unde se pastreaza tezaurul aranjarii stelelor si a
taramurilor; centrul lunar; punct in corp cunoscut ca poarta lunara) [se realizeaza]
cunoasterea(jnana) asezarii (vyuha : aranjarii ; distributiei; pozitiei) stelelor (tara: taramurilor);
E: [By samyama] on the chandra (moon; the lunar entrance) [comes] the knowledge(jnana) of
the arrangement (vyuha) of stars (tara: worlds) ;
F: [Par la pratique de Samyama] sur chandra(la lune ;l'entre lunaire dans le corps) [est acquise]
la connaissance(jnana) de l'arrangement (vyuha) des toiles(tara).
S: [Efectuando samyama] sobre chandra (la luna ) [se logra] conocimiento(jnana) sobre el
ordenamiento (vyuha) estelar (tr);
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
candra(V ): = R: MW386.3 (masculin) luna (corp ceresc); luna;tezaurul unde se pastreaza tezaurul aranjarii stelelor si a
taramurilor; centrul lunar; punct in corp cunoscut ca poarta lunara ;deriva de la \cand (a straluci); candre (masculin, locativ
singular) III.27;E: moon;the lunar entrance; F: la lune ; l'entre lunaire dans le corps; S: MW386.3 (masculino) luna; deriva de
\cand (brilar); candre (masculino, locativo singular) III.27
tr (tr (1): = R: MW443.3 (femenino) stea;taram; deriva de la \tri (a intersecta, a trece; a se petrece;a se intampla);
III.27; E: star; S: tr MW443.3 (Iemenino) estrella; deriva de \tri (cruzar, pasar); III.27
Y\KD(4#): = R: MW1041.1 (masculino) organizare, ordonare, aranjament; dispunere, sistem; deriva de la \yh (a
distribui, a plasa;a aseza;a dispune); III.27 - III.29; E: arrangement ; S: vyha MW1041.1 (masculino) organizacion,
ordenamiento, disposicin, sistema; deriva de \yh (distribuir, colocar, disponer); III.27 - III.29;
jna (jnana) (7B) = R: MW426.1 (neutru) cunoastere; cunoastere mijlocita; intelegere; deriva de la \jn (a sti,a cunoaste);
1) cunoastere; intelegere; experienta; 2) intuitie; 3) gnoza; 4) starea in care se cunoaste ceva; I.9 - I.38 - I.42 - II.28; jnnam
(neutru, nominativ, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 -
III.54; jnnasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience; S: MW426.1
(neutro) conocimiento, comprensin; deriva de \jn (saber, conocer); 1) conocimiento, comprensin, experiencia; 2) intuicin;
3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnnam (neutro, nominativo, singular); I.8 - III.16 - III.17 -
III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54; jnnasya (neutro, genitivo, singular) IV.31;
Comentarii/Commentary:
[RO] Prin realizarea lui samyama asupra Lunii, se poate cunoaste poziia stelelor. Dac vrei s cunoastei
miscarea lor absolut si relativ, trebuie s Iacei samyama (identificare) asupra Stelei Polare YS 3.29.
Cunoasterea cursului stelelor (universului) /The knowledge of the movements of stars/
La connaissance de mouvements des toiles/El conocimiento del movimiento de las estrellas
[in alte variante apare in pozitia: YS 3.28]
YS 3.29. 3.29. *|}| .
+(+-+46J|6l+P +
dhruve tad-gati- jnam
dhruve tadgatijnam // (28.1)
dhruva tad-gati-jna
dhruve tad gati jnanam
Traducerea convergenta / ConvergentTranslation:
R: [Prin samyama ] asupra druva (steaua polara; steaua fixa), este realizata cunoasterea (jnana)
cursului (gati: traiectoriei, mersului) acelora(tad) [stelelor; universului];
E: [By performing samyama] on the pole-star (druva) [comes]the knowledge(jnana) of
their(tad)[stars] movements (gati);
F: [Par la contrainte (samyama)] sur l'toile polaire(druva), [on peut acqurir] la
connaissance(jnana) de leurs (tad) mouvements (gati)[le cours des toiles];
S: [Efectuando samyama] sobre la estrella polar (dhruva) [se puede obtener] el
conocimiento(jnana) sobre del movimiento (gati) de eso(tad) [de las estrellas];
Nota: [Prin samyama (identificare)] asupra druva (steaua polara; steaua fixa, axiala; punctul de
reper al miscarilor corpurilor ceresti; punct in corp cunoscut ca centrul cercurilor;
cunoasterea macrocosmosului e dezvaluita prin cunoasterea microcosmosului interior in care
este oglindit holografic intregul) este realizata cunoasterea (jnana) cursului (gati : traiectoriei,
mersului universului) acelora(tad) [stelelor]
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
dhruva() = R: MW521.3 (masculin) imutabil, fix, permanent, ferm; deriva de la \dhri (a retine, a mentine, a a purta,a
sustine); 1) steaua polara; steaua fixa, axiala; punctul de reper al miscarilor corpurilor ceresti;punct in corp cunoscut ca centrul
cercurilor; cunoasterea macrocosmosului e dezvaluita prin cunoasterea microcosmosului interior in care este oglindit holografic
intregul; dhruve (masculin, locativ singular) III.27; E: polestar ; F: l'toile polaire; S: MW521.3 (masculino) inmutable, fijo,
permanente, firme; deriva de \dhri (retener, mantener, soportar); 1) estrella polar; dhruve (masculino, locativo singular) III.27;
tad() = R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; 2) (demostrativ) acesta,acela, acea; aceluia;acelora 3)
(posesiv) al lui;al lor, al sau; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 -
IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 -
III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; these; F: leurs;cela; S: MW434.1 (indeclinable) 1)
(relativo) que, cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de l, de ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 -
II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj-
MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenino, nominativo,
plural) I.46;
gati(B ) = R: MW347.3 (femenin) curs, traiectorie, mers; miscare;curgere; a calatori;cursul(galactic);mersul (universului);
deriva de la \gam (a merge); 1) proces; II.49 - III.28;E: flow ;of movement; F: mouvement;marche;allure;cours; S: MW347.3
(femenino) curso, trayectoria, movimiento, recorrido; deriva de \gam (ir); 1) proceso; II.49 - III.29(28);
jna (jnana) (7B) = R: MW426.1 (neutru) cunoastere; cunoastere mijlocita; intelegere; deriva de la \jn (a sti,a cunoaste);
1) cunoastere; intelegere; experienta; 2) intuitie; 3) gnoza; 4) starea in care se cunoaste ceva; I.9 - I.38 - I.42 - II.28; jnnam
(neutru, nominativ, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 -
III.54; jnnasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience ; F:
connaissance; S: MW426.1 (neutro) conocimiento, comprensin; deriva de \jn (saber, conocer); 1) conocimiento,
comprensin, experiencia; 2) intuicin; 3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnnam (neutro,
nominativo, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54;
jnnasya (neutro, genitivo, singular) IV.31;
Comentarii/Commentary:
[RO] Rishis(inteleptii hindusi) stiau o mulime de lucruri Ioarte exacte despre stele si corpuri ceresti. Aceasta se datora
probabil Iaptului c ei au realizat samyama asupra lui surya, chandra si asupra Stelei Polare.
[in alte variante apare in pozitia: YS 3.29]
YS 3.30. 3.30. ||-7 7|j}| .
+(+-++l|#Tl4-4(l+P
nbhi-cakre kya- vyha jnam.
nbhicakre kyavyhajnam // (29.1)
nbhicakra kya-vyha-jna
nabhi-chakre kaya-vyuha-jnanam
Traducerea convergenta/ConvergentTranslation:
[DM]R: [Prin samyama] asupra centrului energetic subtil(chakra) ombilical(nabhi) [se realizeaza]
cunoasterea (jnana) alcatuirii (vyuha) corpului(kaya) [ propriu ori al altor oameni];
E: [By performing Samyama] on the navel(nabhi) subtle center or wheel (chakra) [comes]
knowledge(jnana) of the organization (vyuha) of the body (kaya). F: [Par la pratique de Samyama]
sur le vortex ombilical ou le plexus du nombril(nabhi) advient la connaissance (jnana) de la
constitution (vyuha) du corps(kaya). [dissipe la peur et apporte la sagesse]. S: [Efectuando
samyama] sobre el centro energtico(chakra) del ombligo (nabhi) [se logra] conocimiento (jnna)
sobre la constitucin (vyha) del cuerpo (kya);
Note: Cunoasterea(jnana) alcatuirii corpului propriu ori al altor oameni (kaya-vyuha) [care se
refera la distributia organelor grosiere si subtile:chakra (centre subtile ale corpului
energetic),nadis (canale subtile;meridiane de acupunctura)] (se realizeaza) prin samyama
(identificare) asupra centrului energetic subtil (chakra) ombilical(nabhi) [poarta tuturor nadis si
"radacina"-puntea de legatura dintre regnul animal si cel vegetal, care functioneaza in planul
invelisului energetic pranamaya kosha ("cordonul de argint" in cursul calatoriilor astrale) si
material anamayakosha ("cordonul ombilical"in cursul vietii embrionare)] se afla in buric (nabhi)
centrul de greutate si "axul initial" al rotii corpului];
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
nbhi(nabhi) (BR) = R: MW535.3 (femenin) punct central, buric; ombilic; deriva de la nbh (deschidere, gaura, fisura);
centrului energetic subtil (chakra) ombilical (nabhi) ;poarta si "radacina" tuturor nadis (canale energetice subtile;meridiane de
acupunctura); puntea de legatura dintre regnul animal si cel vegetal; centru energetic care functioneaza atat in planul invelisului
energetic (pranamaya kosha)["cordonul de argint"- in cursul calatoriilor astrale] cat si in plan material (anamayakosha)
["cordonul ombilical in cursul vietii embrionare se afla tot in buric(nabhi) centrul de greutate si "axul initial" al rotii corpului];
YS 3.29; E: navel; solar plexus; navel chakra; F: nombril; le vortex ombilical; S: MW535.3 (femenino) punto central,
ombligo; deriva de nbh (abertura, agujero, rendija); III.29
cakra (chakra) (V) = R: MW580.3 (neutru) roata, cerc; centru; deriva de la \kri (a face,a reprezenta) sau de la de \car
(a merge, a se misca); 1) centre subtile ale corpului energetic; nodul sau centrul subtil al corpului energetic unde se concentreaza
energia primordiala; cakre (neutru, locativ singular) III.29; E: wheel, circle; center; plexus;lotus;subtle energy center; F:
plexus;centre dune roue;centre dnergie dans le corps subtil; mouvement circulaire; S: MW580.3 (neutro) rueda, crculo;
deriva de \kri (hacer, representar) o de \car (ir, mover); 1) nudo o centro corporal donde se concentra la energia primordial;
cakre (neutro, locativo singular) III.29;
kya (kaya) (44) = R: MW274.1(masculin) corp, ansamblu; deriva de la \ci (a reuni, a uni); II.43 - III.21 - III.29 - III.42 -
III.45 - III.46; E: body; F: corps; S: MW274.1(masculino) cuerpo, ensamblaje; deriva de \ci (reunir, juntar); II.43 - III.21 -
III.29 - III.42 - III.45 - III.46;
Y\KDY\XKD (4#): = R: MW1041.1 (masculino) organizare, alcatuire;ordonare, aranjament; dispunere, sistem; deriva de
la \yh (a distribui, a plasa;a aseza;a dispune); III.27 - III.29; E: arrangement ; organization; anatomy and physiology; F:
distribution; forme; constitution; S: vyha MW1041.1 (masculino) organizacin, ordenamiento, disposicin, sistema; deriva de
\yh (distribuir, colocar, disponer); III.27 - III.29;
jna (jnana) (7B) = R: MW426.1 (neutru) cunoastere; cunoastere mijlocita; intelegere; deriva de la \jn (a sti,a cunoaste);
1) cunoastere; intelegere; experienta; 2) intuitie; 3) gnoza; 4) starea in care se cunoaste ceva; I.9 - I.38 - I.42 - II.28; jnnam
(neutru, nominativ, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 -
III.54; jnnasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience; F:
connaissance; S: MW426.1 (neutro) conocimiento, comprensin; deriva de \jn (saber, conocer); 1) conocimiento,
comprensin, experiencia; 2) intuicin; 3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnnam (neutro,
nominativo, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54;
jnnasya (neutro, genitivo, singular) IV.31;
Comentarii/Commentary:
Capacitati extraordinare (siddhis) si centrele energetice subtile (chakras)
Siddhis and the Chakras
vedeti si: YS 4.36
from:http://skyboom1.tripod.com/index27.html
Suntem un microcosmos, dupa chipul si asemanarea macrocosmosului. Nous somme un microcosme limage du
macrocosme .
Samyama asupra centrelor energetice subtile(chakra) confera capacitati extraordinare specifice de cunoastere si de
actiune (puteri divine)
Aceste centre (chakra) sunt situate pe traseul circulatiei energiei subtile(prana), care se desfasoara in corpul nostru
energetic(pranamaya kosha) prin canale specifice numite nadis .
Chakras are sometimes called "Wheels of the Mind". Chakras are energy centers that are interelated with the
autonomous, parasympathetic and and sympathetic nervous systems.
Each individual perceives and understands life through the perspective of the chakra in which he feels the
most comfortable relating from. This is called the "Point of Awareness". In a sense the chakra of the primary
point of awareness colours the experience. It is like a filter on a camera, contributing to "Maya" which in the
ancient sense of the word was not illusion but rather a faulty or filtered perception of reality as presented by
the senses. Knowledge is lacking for acurate perception or interpretation. When the point of awareness-the
presiding state of consciousness-and kundalini merge in the upper chakras, enlightenment experiences occur.
Sometimes they are permanent, sometimes not. If the force of this merging is intense enough it will lead to a
genetic restructuring of the brain and ultimately enlightenment such as that which occurs with deep and
profound insight. The Point of Awareness of most humans is in the lower 3 chakras-the majority of us dwell in
Manipura or the third chakra. However there are yoga and meditation techiniques that can slowly and safely
raise the Point of Awareness if practiced daily. Chakras respond to certain sounds and smells in the same
manner that you respond to your name. Each chakra has sound that can be chanted while focusing upon it
image that will help to move the Point of Awareness. For example, the sound that Ajna chakra(the brow
chakra) responds to is "Aum". This practice of elevating the Point of Awareness is best done as if one is
climbing a ladder. For example if the Point of Awareness is in the second chakra, one would focus on the third
chakra and raise the awareness to that level for some time before proceeding to the forth chakra. Once the
awareness has stabilized in that chakra (and it will in general take at least 45 days) it is time to work on and
discover the next chakra. In helping to determine one's own Point of Awareness if you cannot see or sense
your dominate chakra, you can consider your temperament, desires and obstacles, and you can consider your
sleeping patterns and position in which you sleep.
Siddhi Powers are sometimes gained by focusing on various chakras causing an activation of that specific
energy center. Siddhi powers are sometimes experienced as a result. . When Kundalini is awakened it passes
on from Muladhara to Sahasrara through all the Chakras. At every centre to which the Yogi directs the
Kundalini, he experiences a special form of Ananda (Bliss) and gains special Siddhis (psychic powers) and
knowledge. He enjoys the Supreme Bliss when Kundalini is taken to Sahasrara Chakra
Some effects of meditation on the various chakras are as follows:
Siddhi Powers are sometimes gained by focusing on various chakras causing an activation of that specific
energy center.
Short overview of the advantages of meditating on the chakras:
Muladhara: one becomes healthy, without any disease and anything you say becomes effective (Bak-Siddha)
Svadhisthana: one acquires devotion, relief from any diseases, and to power to dominate other people.
Manipura: one gets cured of any diseases, and acquires lots of wealth, and gains power to destroy.
Anahata: One gets immense divine power and miracles (Asta Shiddhi, or Asta Oisarjya).
Vishuddha: one is able to break the shackles of death, and infirmity of old age.
Ajna: one sees the glow of his soul's reflection, and achieves nirvana.
Sahasrara: one transforms into divine.
Lalana: one can cure insanity, fever colic, headache and laziness.
Guru: One gains every desire, and divine knowledge is revealed. (Ajna command wheel or guru chakra)
http://www.beyondweird.com/ck/index.htm
The Benefits of Meditating on the Chakras
according to the Sanskrit text Sat-Chakra-Nirupana by Purnananda Sawmi (circa 1577)
Muladhara:
By meditating thus on Her who shines within the Muladhara Chakra, with the luster of ten million Suns, a
man becomes Lord of speech and King among men, and an Adept in all kinds of learning. He becomes ever
free from all diseases, and his inmost Spirit becomes full of great gladness. Pure of disposition by his deep and
musical words, he serves the foremost of the Devas.
Svadhisthana:
He who meditates upon this stainless Lotus, which is named Svadisthana, is freed immediately from all his
enemies, such as the fault of Aha kara (passions) and so forth. He becomes a Lord among Yogis, and is like the
Sun illumining the dense darkness of ignorance. The wealth of his nectar-like words flows in prose and verse
in well-reasoned discourse.
Manipura:
By meditating on this Navel Lotus the power to destroy and create (the world) is acquired. Vani (the element
of Fire) with all the wealth of knowledge ever abides in the lotus of His face.
Anahata:
He who meditates on this Heart Lotus becomes like the Lord of Speech, and like Ishvara he is able to protect
and destroy the worlds. Foremost among Yogis, he is ever dearer than the dearest to women, He is pre-
eminently wise and full of noble deeds. His senses are completely under control. His mind in its intense
concentration is engrossed in thoughts of the Brahman. His inspired speech flows like a stream of (clear)
water. He is like the Devata (=celestial being) who is the beloved of Lakshmi (=goddess of fortune and wealth)
and is able at will to enter another's body.
Vishuddha:
He who has attained complete knowledge of the Atma (Brahman) becomes by constantly concentrating his
mind (Chitta) on this Lotus a great Sage, eloquent and wise, and enjoys uninterrupted peace of mind. He sees
the three periods, and becomes the benefactor of all, free from disease and sorrow and long-lived, and, like
Hamsa (=the white swan, symbolizing the divine spirit, or the liberated Self), the destroyer of endless dangers.
The Yogi, his mind constantly fixed on this Lotus, his breath controlled by Kumbhaka (refers here to breath
retention), is in his wrath able to move all the three worlds. Neither Brahma nor Vishnu, neither Hari-Hara
nor Surya nor Ganapa is able to control his power (resist Him).
Ajna:
The excellent Sadhaka (=spiritual seeker), whose Atma (=Self) is nothing but a meditation on this Lotus, is
able quickly to enter another's body at will, and becomes the most excellent among Munis (=Sages), and all-
knowing and all-seeing. He becomes the benefactor of all, and versed in all the Sastras (Vedic scriptures). He
realizes his unity with the Brahman and acquires excellent and unknown powers. Full of fame and long-lived,
he ever becomes the Creator, Destroyer, and Preserver, of the three worlds.
Sahasrara:
That most excellent of men who has controlled his mind and known this place is never again born in the
Wandering, as there is nothing in the three worlds which binds him. His mind being controlled and his aim
achieved, he possesses complete power to do all which he wishes, and to prevent that which is contrary to his
will. He ever moves towards the Brahman. His speech, whether in prose or verse, is ever pure and sweet.
Muladhara chakra situata in zona radacina
Muladhara Chakra is located at the base of the spinal column. It lies between the origin of the reproductory organ and
the anus. It is just below the Kanda and the junction where Ida, Pingala and Sushumna Nadis meet. Two fingers
above the anus and about two fingers below the genitals, four fingers in width is the space where the Muladhara
Chakra is situated. This is the Adhara Chakra (support) as the other Chakras are above this. Kundalini, which gives
power and energy to all the Chakras, lies at this Chakra. Hence this, which is the support of all is called Muladhara or
Adhara Chakra.
THE MULADHARA AND KUNDALINI
From this Chakra four important Nadis emanate which appear as petals of a lotus. The subtle vibrations that are made
by each Nadi are represented by the Sanskrit letters: v: S: \: and s: (va, a, a, and sa.). The Yoni that is in
the centre of this Chakra is called Kama and it is worshipped by Siddhas. Here Kundalini lies dormant. Ganesa is the
Devata of this Chakra. The seven underworlds: Atala, Vitala, Sutala, Talatala, Rasatala, Mahatala and Patala Lokas
are below this Chakra. This Chakra corresponds with Bhu Loka or Bhu-Mandal, physical plane (region of earth).
Bhuvah, Svah or Svarga, Maha, Jana, Tapa and Satya Lokas are above this Chakra. All the underworlds refer to some
minor Chakras in the limbs which are controlled by the Muladhara Chakra. That Yogi, who has penetrated this
Chakra through Prithvi Dharan, has conquered the Prithvi Tattva. He has no fear of death from earth. Prithvi is of
yellow colour. The golden Tripura (fire, sun and moon) is termed the Bija. It is also called the great energy (Param
Tejas) which rests on the Muladhara Chakra and which is known as Svayambhu Linga. Near this Linga is the golden
region known as Kula and the presiding deity is Dakini (Shakti). Brahma Granthi or the knot of Brahma is in this
Chakra. Vishnu Granthi and Rudra Granthi are in the Anahata and Ajna Chakras. l: (la) is the Bija of Muladhara
Chakra.
Muladhara -"Foundation" or Root Chakra-Darduri Siddhi or Frog Jump Siddhi can occur. Can rise in the air by
various degrees. Whatever one thinks will happen. There is memory of past life experiences. Security, inner purity,
softness of the voice, the burning of all negative karma. The mind is conquered and success is easily obtained. Many
obstacles are annihlated. When the Point of Awareness is in Muladhara there will be great anger, and often clenched
fists and tightened jaw. There may be violent or angry behavior often based on insecurity and fear. Security is of
utmost importance when awareness is in Muladhara, as is sleep and food. Discomfort is not tolerated well. Muladhara
sleeping pattern is often between ten & twelve hours, usually on the stomach.
http://www.yoga-age.com/modern/kun4.html
The wise Yogi, who concentrates and meditates on the Muladhara Chakra, acquires the full knowledge of Kundalini
and the means to awaken it. When Kundalini is awakened, he gets Darduri Siddhi, the power to rise from the ground.
He can control the breath, mind and semen. His Prana enters the middle Brahma Nadi. All his sins are destroyed. He
acquires knowledge of the past, present and future. He enjoys the natural Bliss (Sahaja Ananda).
Svadhistana chakra
Svadhishthana Chakra is located within the Sushumna Nadi at the root of the reproductory organ. This
corresponds to Bhuvar Loka. This has control over the lower abdomen, kidneys, etc., in the physical body.
Jala Mandal (region of waterApa Tattva) is here. Within this Chakra there is a space like a crescent moon
or the form of a conch or Kunda flower. The presiding deity is Lord Brahma and Devata is Goddess Rakini.
Bijakshara v: (va), the Bija of Varuna, is in this Chakra. The colour of the Chakra is pure blood-like red or
the colour of Sindura (vermilion). From this centre six Yoga Nadis emanate, which appear like the petals of a
lotus. The vibrations that are produced by the Nadis are represented by the Sanskrit letters:b: B: m: y:
r l: (ba bha ma ya ra and la).
Svadistana or "Dwelling Place of the Self" is often called the Second Chakra-Charisma, psychic powers,
control of the senses is gained as is creative abilty. There is freedom from jealousy, greed, lust and anger.
Relationships are perfected and there is a sense of deep inner peace- a flow. When the Point of Awareness is in
Svadistana one may live in a fantasy world-thinking himself to be a king, a savior, invaluable, famous, a
destroyer of evil, a reincarnation of a great being, superhuman or perhaps even an alien. He has high self
esteem and is often very chivalrous. He may be artistic or love art, acting and costume. Desire for physical
sensations, lust and fantasy are the obstacles as are restlessness, anxiety, confusion and delusion. Svadistana
sleeping pattern is 8-10 hours often sleep in almost a fetal position.
He who concentrates at this Chakra and meditates on the Devata has no fear of water. He has perfect control
over the water element. He gets many psychic powers, intuitional knowledge and a perfect control over his
senses. He has full knowledge of the astral entities. Kama, Krodha, Lobha, Moha, Mada, Matsarya and other
impure qualities are completely annihilated. The Yogi becomes the conqueror of death (Mrityunjaya).
Manipura chakra (lit.:nestemata din cetate;littralement le joyau dans la cit)
Manipura is the third Chakra from the Muladhara. It is located within the Sushumna Nadi, in the Nabhi
Sthana (region of navel). This has its corresponding centre in the physical body and has control over the liver,
stomach, etc. This is a very important centre. From this Chakra emanate ten Yoga Nadis which appear like
the petals of a lotus. The vibrations that are produced by the Nadis are represented by the Sanskrit letters:
R Z N: t: T: d D: n: p: P (a ha a ta tha da dha na pa and pha). The Chakra is of
the colour of dark clouds. Within there is a space triangular in form. It is the Agni Mandala (region of fire
Agni Tattva). The Bijakshara r (ra), the Bija of Agni, is here. The presiding deity is Vishnu and Goddess is
Lakshmi. This Chakra corresponds to Svah or Svarga Loka and to Solar Plexus in the physical body.
Manipura or "City of Gems" is the Third Chakra- Patala Siddhi or the Giver of Constant Happiness may
occur. Disease is conquered. The Fire of Life burns brilliantly and there is excellent health and vitality. Time is
conquered and he can become very long lived. He can discover cures for diseases and medicines, and there is a
deep understanding of physiology. Egotism is gone. There can be the power to create and destroy, to make
gold and find hidden treasures. Obstacles when Point of Awareness is in Manipura are a great desire for
personal power, fame and recognition. There is a desire to manage or control others. When the Point of
Awareness is in Manipura one will generally sleep 6-8 hours a night, often on the back. Most of adult
humanity dwells in Manipura.
The Yogi who concentrates at this Chakra gets Patala Siddhi, can acquire hidden treasures and will be free
from all diseases. He has no fear at all from Agni (fire). Even if he is thrown into the burning fire, he remains
alive without fear of death., (Gheranda Samhita).
Anahata chakra qui preside louverture, la purification du cur
Anahata Chakra is situated in the Sushumna Nadi (Sukshma centre). It has control over the heart. It
corresponds to the Cardiac Plexus in the physical body. This corresponds to Mahar Loka. The Chakra is of
deep red colour. Within this Chakra there is a hexagonal space of smoke or deep black colour or the colour of
collyrium (used for the eyes). This chakra is the centre of Vayu Mandal (region of air, Vayu Tattva). From
here 15 Yoga Nadis emanate. The sound that is produced by each Nadi is represented by the following
Sanskrit letters:k K: g: G: { c: C j: J: W: X Y (ka kha ga gha a ca cha ja jha a
a and ha). The Bijakshara y: (ya), the Bija of Vayu, is here. The presiding deity is Isha (Rudra) and
Devata is Kakini. In the Muladhara Chakra there is Svayambhu Linga and in Anahata Chakra we have Bana
Linga. Kalpa Vriksha, which gives all the desired things, is here. Anahata sound, the sound of Shabda
Brahman, is heard at this centre. When you do Sirshasana for a long time, you can distinctly hear this sound.
Vayu Tattva is full of Sattva Guna. Vishnu Granthi is in this Sthana.
Anahata or "Unstricken" is the Fourth or Heart Chakra-gives knowledge of past present and future.
Clairaudience and clairvoyance often occurs. There is awareness of one's karma. The effects of meditating on
Anahata are considered to be esoteric. It is to be experience for oneself. When the kundalini and Point of
Awareness meet in Anahata, the enlightenment experience of seeing God in everything (not a concept but the
actual seeing)occurs. It is the state of a saint, prophet or mystic. There is a deep love of sound. Obstacles in
Anahata are experiences of purgatory or spirit realms, restless wondering, boredom and emotional
disturbance and fear. He may become a "spiritual window shopper" jumping from one tradition to
anotherseeking liberation from his restlessness, lonliness or boredom. The Anahata sleeping pattern is often 4-
6 hours a night sleeping on the left side.
He who meditates on this Chakra has full control over Vayu Tattva. He gets Bhuchari Siddhi, Khechari
Siddhi, Kaya Siddhi, etc., (flying in air, entering the body of another). He gets cosmic love and all other divine
Sattvic qualities.
Vishuddha chakra qui libre lnergie de la parole http://www.yoga-age.com/modern/kun4.html
Vishuddha Chakra is situated within the Sushumna Nadi at the base of the throat, Kantha-Mula Sthana. This
corresponds to Janar Loka. It is the centre of Akasa Tattva (ether element). The Tattva is of pure blue colour.
Above this, all other Chakras belong to Manas Tattva. The presiding deity is Sadasiva (Isvara Linga), and the
Goddess is Shakini. From this centre emanate 16 Yoga Nadis which appear like the petals of a lotus. The
vibrations that are produced by the Nadis are represented by the 16 Sanskrit vowels:A A: E I u U ?
@ ; = O O! A:! A: A AH (a i u e ai o au a and a). Akasa Mandal
(the region of ether) is round in shape like the fullmoon. The Bija of Akasa Tattva h (ha) is in this centre. It
is of white colour. This Chakra corresponds to Laryngeal plexus in the physical body.
The concentration on the Tattva of this Chakra is called Akasa Dharana. He who practises this Dharana will
not perish even in Pralaya. He attains the highest success. He gets the full knowledge of the four Vedas by
meditating on this Chakra. He becomes a Trikala Jnani (who knows the past, the present and the future).
Vishuddhi ("Pure") Throat Chakra-Calmness Serenity, Purity, great command of speech and and
understanding of dreams and philosophy. Master of the entire self. No longer a slave to the mind. Reasoning
rises above the heart. He has broken the knot of compassion, of attachment to spiritual orders and to ancient
ways. This chakras relates to the "Chit" or Cosmic Consciousness. Only knowledge is sought. Obstacles of the
Point of Awareness in Vishuddhi are negative intellect which can occur from using knowledge unwisely. The
one whose awareness is in Vissudhi generally sleeps from 4-6 hours. When the Point of Awareness and
kundalini meet in Vishuddhi, the enlightenment experience common to Taoism occurs. It is a state of non-
judgement where the commentary of the mind ceases. There is no interference with the experience. Reality
presents itself as it is.
Ajna chakra qui donne une vision claire
Ajna or the command wheel. This chakra is the third eye. The chakra is referred to as the command wheel or guru
chakra because this is the psycho-energetic centre through which telepathic communications from the guru are
received. Seenas a two petalled lotus. At this level the aspirant has moved beyond the five elements.
Ajna Chakra is situated within the Sushumna Nadi and its corresponding centre in the physical body is at the
space between the two eye-brows. This is known as Trikuti. The presiding deity, Paramasiva (Shambhu), is in
the form of Hamsa. There is Goddess Hakini (Sakti}. Pranava xdvng (Om) is the Bijakshara for this Chakra.
This is the seat of the mind. There are two petals (Yoga Nadis) on each side of the lotus (Chakra) and the
vibrations of these Nadis are represented by the Sanskrit letters:xdvng (Ham) and (Ksham). This is the
Granthi Sthana (Rudra Granthi). The Chakra is of pure white colour or like that of the fullmoon (on the
Purnima day). Bindu, Nada and Sakti are in this Chakra. This Chakra corresponds to Tapo-Loka. The
corresponding centre in the physical body is at the Cavernous Plexus.
Ajna ("Authority" or "Unlimited Power") Brow Chakra- One receives benefits of all the chakras while
meditation on Ajna. Past life karma is destroyed and there is freedom from all conditioning. There is a
freedom from attachments and appeasement of obsessions and desires. A continuous state of samadhi ( an
experience of realized non-duality) may occur. There are visions of the past, present and future. Whatever is
desired comes true. All internal and external changes no longer cause suffering. When the kundalini and Point
of Awareness meet here, the state of enlightenment common to Buddhism is experienced. It is the state of non
judgement of the previous chakra coupled with the realization of the dependently arising nature of the
Universe. The entire Universe is seen in whatever is viewed. It is the quintessential "To see the Universe in a
grain of sand." There is an appeasement of all obsessions. Those with the Point of Awareness in Ajna in Ajnea
sleep little. Two hours or so a night. The sound that this chakra responds to is "Aum" chanted repeatedly in a
specific way. And while it is perhaps instinctive for the seeker to want to immediately start working on this
chakra, as the benefits meditating on all the chakras are experienced, be aware that it has long been observed
chanting "Aum" repeatedly will transform a householder (homeowner) into a sanyasi (one who has renounced
the world) or a beggar. It means this practice may impact your dwelling, family and possessions.
He who concentrates at this centre destroys all the Karmas of the past lives. The benefits that are derived by
meditation on this Chakra cannot be described in words. The practitioner becomes a Jivanmukta (liberated
man while living). He acquires all the 8 major and 32 minor Siddhis. All Yogis and Jnanis too concentrate to
this centre on the Bijakshara, Pranava ! (OM). This is called Bhrumadya Drishti (gaze at the space between
the two eye-brows)..
Sahasrara chakra le lotus aux mille ptales, dont louveture permet ltat dunit
Sahasrara ("Thousand Petaled" or also called Shunya meaning "Empty" or "Void")-The plane of happiness.
There is no activity of the mind, no knower, no knowledge, nothing to be known. Knowledge, knower and
known become one. There is liberation of the senses. Emotions and desires dissolve. Union is attained. There is
no sense of seperate existence as long as in physical body. All siddhis are obtained, but this individual has no
desire to use those siddhis. When the Point of Awareness and kundalini merge at Sahasrara enlightenment
experience common to Hinduism is experienced. There is no separation between the experience and the
experiencer. You are what you see. The ancients called this state "Aham Bramhasmin.", meaning "I am That"
or "I am this whole process called the Universe."
Sahasrara Chakra is the abode of Lord Siva. This corresponds to Satya Loka. This is situated at the crown of
the head. When Kundalini is united with Lord Siva at the Sahasrara Chakra, the Yogi enjoys the Supreme
Bliss, Parama Ananda. When Kundalini is taken to this centre, the Yogi attains the superconscious state and
the Highest Knowledge. He becomes a Brahmavidvarishtha or a full-blown Jnani.
The word Sahasradala-Padma denotes that this Padma has 1000 petals. That is, one thousand Yoga Nadis
emanate from this centre. There are different opinions about the exact number of petals. It is quite sufficient if
you know that innumerable Nadis proceed from this centre. As in the case of other Chakras, the vibrations
that are made by the Yoga Nadis are represented by the Sanskrit letters. All the 50 letters of the Sanskrit
alphabet are repeated here again and again on all Yoga Nadis. This is a Sukshma centre. The corresponding
centre in the physical body is in the brain. The term Shat-Chakras refers only to the chief.
The Sanskrit Chant that activates Sahasrara is:
Om
Sat Chit Ananada
Parabrahma Purushothama Paramathma
Sri Bhagavathi Sametha
Sri Bhagavathe Namaha
Brahmarandhra
Brahmarandhra means the hole of Brahman. It is the dwelling house of the human soul. This is also known
as Dasamadvara, the tenth opening or the tenth door. The hollow place in the crown of the head known as
anterior fontanelle in the new-born child is the Brahmarandhra. This is between the two parietal and occipital
bones. This portion is very soft in a babe. When the child grows, it gets obliterated by the growth of the bones
of the head. Brahma created the physical body and entered (Pravishat) the body to give illumination inside
through this Brahmarandhra. In some of the Upanishads, it is stated like that. This is the most important part.
It is very suitable for Nirguna Dhyana (abstract meditation). When the Yogi separates himself from the
physical body at the time of death, this Brahmarandhra bursts open and Prana comes out through this
opening (Kapala Moksha). A hundred and one are the nerves of the heart. Of them one (Sushumna) has gone
out piercing the head; going up through it, one attains immortality (Kathopanishad).
Lalana Chakra
Lalana Chakra is situated at the space just above Ajna and below Sahasrara Chakra. Twelve Yoga Nadis
emanate from this centre. The vibrations that are made by the 12 Nadis are represented by the Sanskrit
letters: (Ha, Sa, Ksha, Ma, La, Va, Ra, Ya, Ha, Sa, Kha and Phrem). It has OM as its Bija. At this centre the
Yogi concentrates on the form of his Guru and obtains all knowledge. This has control over the 12 pairs of
nerves that proceed from the brain to the different sense-organs.
In general, the perfected ones (siddha)[see YS 3.33] has the realization of non-duality. Thought and objective
are no different. What stands between energy and matter is the illusion of time. The wisdom of the
relationship between energy matter and time can lead to freedom.
[RO] Trebuie subliniat c nabhi chakra nu nseamn manipura chakra, ci desemneaz centrul buricului de
unde pornesc diferite nadis spre toate prile corpului.
Doua puteri occulte: capacitatea de a suspenda foamea ( kshudh nivrittih; inedia) si capacitatea
de a suspenda setea ( pipasa nivrittih; isetia); Two occult powers: the cessation of hunger(kshudh
nivrittih; inedia) and the cessation of thirst (pipasa nivrittih ; isetia); Deux pouvoirs occultes: la
cessation de la faim(kshudh nivrittih; l'indie) et la cessation de la soif (pipasa nivrittih ; l'istie);
Dos poderes ocultos de la mente: la cesacin del hambre(kshudh nivrittih; inedia) y la sed (pipasa
nivrittih; isetia);
[in alte variante apare in pozitia: YS 3.30]
YS 3.31. 3.31. 757 +|||||?:.
+(+({+T'T9|t99lBl|+4|-
kantha-kpe ksut-pips-nivrttih
kanthakpe ksutpipsnivrttih // (30.1)
kanthakupe ksutpipasa nivrittih
Traducerea convergenta/ConvergentTranslation:
R: [Prin practicarea samyama asupra] kantha-kupa(golului gatului; vishuda chakra) se obtin
[doua puteri occulte]: suspendarea foamei(kshudh nivrittih; inedia) si suspendarea setei(pipasa
nivrittih;isetia); E: [By performing Samyama] on the hollow of the throat (kantha-kupa; vishuda
chakra) [there come two occult powers]: the cessation of hunger(kshudh nivrittih; inedia) and the
cessation of thirst (pipasa nivrittih ; isetia); F: [En pratiquant Samyama] sur le creux de la gorge
(kantha-kupa; vishuda) [on obtient deux pouvoirs occultes]: la cessation de la faim(kshudh
nivrittih; l'indie) et de la soif(pipasa nivrittih; isetia); S:[Efectuando samyama) sobre la cavidad
de la garganta (kantha-kpe; vishuda) la cesacin del hambre(kshudh nivrittih;inedia) y la
sed(pipasa nivrittih;isetia);
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
kaha (kantha) (4) = R: MW245.3 (masculin) gt; esofag; gtlej; gatuire; stramtoare, guler; deriva de la \kan (a face
zgomot;a crea sunete; a striga); III.30; E: throat; throat wheel; F: cou; gorge; la trache; voix;son; S: MW245.3 (masculino)
garganta, cuello; deriva de \kan (hacer ruido, gritar); III.30
NSDNXSD (4 9) = R: MW300.1 (masculin) scobitura; gol; cavitate vid;vacant; deriva de la ku (prefix ce indica scadere,
disparitie, pieire, deficienta; lipsa) + ap (activitate;apa;starea incolora a apei); kpe (masculin, locativ singular) III.30; E: pit,
well, cavity; F: puits; fontaine; grotte;fond; S: MW300.1 (masculino) hueco, vaco, cavidad, hoyo; deriva de ku (prefijo que
indica deterioro, deficiencia) + ap (trabajo; agua); kpe (masculino, locativo singular) III.30;
kaKDNSHNDQWKDNXSD = R: golul gatului; omusor; esofag; scobitura gtlejului; E: gullet ;throat-well; pit of the
throat; the centre of f orce in the well of the throat; hollow of the throat; F: le creux de la gorge; vishuda; la fontaine de la
gorge; le fond de la gorge; S: la cavidad de la garganta;
kut (kshut) (H0 ) = R: MW331.2(femenino) foame;deriva de la \ksudh (a simti foamea); III.30; E: hunger; famine,
starvation; F: faim ; S: MW331.2(femenino) hambre; deriva de \ksudh (sentir hambre); III.30;
pips (pipasa) (998) = R: MW627.3 (femenin) sete, zeul bauturii; deriva de \p (a bea); III.30; E: thirst,
thirstiness;craving; F: soif;S: MW627.3 (femenino) sed, deseo de beber; deriva de \p (beber); III.30;
nivtti (nivrittih) (B ) = R: MW560.2 (femenin) lipsa de modificare, miscare ori fluctuatie; stingere; ncetare complet;
disparitia; anulare, suspendare;dizolvare; eliberarea de; ndeprtare; ni ( a cobori;a penetra;a anihila) + vritti (modificare, rotatie,
fluctuatie;vedeti YS 1.2 ), deriva de la \vrit (a se invarti,vartej,a se misca); 1) eliminare, suprimare, distrugere; 2) ncetare,
oprire,punere in repaus,a apune; a pierde,a lesina ,a stinge; disparitie; III.30; nivrittih (femenin, nominativ, singular) IV.30;
E:cessation; still; freedom from; the discontinuation; completely ceases; the cessation (of desire); F: cessation;disparition;
supprimation; apaiser; retour; S: MW560.2 (femenino) ausencia de modificacin, giro o fluctuacin; ni (descender, penetrar) +
vritti (modificacin, giro, fluctuacin), deriva de \vrit (girar, revolver, rodar, mover); 1) eliminacin, supresin, destruccin; 2)
cesacin, parada, desvanecimiento, desaparicin; III.30; nivrittih (femenino, nominativo, singular) IV.30;
vWWL|? ) == R: vedeti YS 1.2; E: see: YS 1.2; F: conduit;
Religious traditions of inedia
Roman Catholicism also has traditions of inedia, in which saints, as well as Jesus, are claimed to have been able to
go for months or years without any food (or with no food but Communion).Technically speaking, inedia is the
abstinence from all nourishment for great lengths of time. Among the saints this gift is usually manifested as the
ability to exist for months or years with no food but Holy Communion. Profiled saints reported to have received this
charism include:
Alpais of Cudot
Helen Enselmini
Elisabeth the Good
Lydwina of Schiedam
Mary Ann de Paredes
Marthe Robin (allegedly 53 years)
Nicholas of Flue (According to legend, he survived for nineteen years with no food except for the Eucharist.)
Therese Neumann
Alexandrina Maria da Costa
Paramahansa Yogananda's Autobiography of a Yogi details two alleged historical examples of inedia: Giri Bala and
Therese Neumann.
lnedia is an esoteric practice performed by eastern ascetics,in which food and possibly water are not necessary, and
that humans can be sustained solely by prana (the vital life force in Hinduism), or according to some, by the energy in
sunlight.Recently some groups such as the Breatharian lnstitute of America have promoted the practice as an option
for anybody, once the proper techniques for accessing it are made known.
L'indie, vivre sans manger
Le surnaturel est un domaine que peu de personnes osent aborder, tant son tendue est large, complexe et
abyssale.
Certains spcialistes ont approch la question du surnaturel dans la vie quotidienne, chez les mdiums, d'autres se
sont attards sur les mystiques, qui reprsentent la majorit des cas. De la bilocation (le don de se trouver deux
endroits simultanment) l'incorruptibilit du cadavre (corps retrouv intact plusieurs annes aprs la mort), en
passant par la lvitation, les stigmates et l'indie (jene absolu), les mystiques n'ont pas manqu de nous
surprendre, au fil de leur existence, par les charismes qu'ils possdaient.
En dpit d'une vie quasi normale, parfois ponctue de souffrances, de rejets, de reproches de la part de leur
entourage ou de l'glise, aucun mystique ou mdium ne prsenta la moindre faille : le don tait ancr en chacun
d'eux pour servir leur prochain et apporter une part de leur legs l'volution des tres humains.
L'indie, l'instar du miracle, se caractrise toujours par l'impossibilit thorique (selon un paradigme scientifique) de
la chose considre. Par exemple : vivre plus de huit jours sans boire, ou plus de deux mois sans s'alimenter, est
scientifiquement considr comme "impossible". L'indie va en gnral de pair avec des faits de l'ordre du
miraculeux. Le terme indie s'emploie propos d'une personne qui ne se nourrit pas, sans raison physiologique
particulire, ni mdicalement explique le sujet indique n'est pas affam .
Saint Nicolas de Flue (1417-1487) : il aurait vcu 19 ans en vivant seulement de l'Eucharistie.
Marthe Robin (1902-1981), dont les partisans disent qu'elle aurait t indique pendant plus de 50 ans et
l'Allemande Thrse Neumann dont les partisans disent qu'elle aurait aussi t stigmatise. Des demandes de
batification ont t introduites auprs du Vatican qui n'a toujours pas donn sa rponse;
Les frres Balayogi, dans le sud de l'lnde, ne se seraient pas nourris pendant plus de 40 ans en restant totalement
immobiles. Une immobilit d'Arhats, assis en position du lotus toute leur vie d'adulte. Des millions de plerins sont
venus voir les frres une journe entire chaque anne afin d'en retirer des bienfaits spirituels et des
consolations.
http://bouddhanar-9.blogspot.com/2007/06/lindie-vivre-sans-manger.html
Los poderes ocultos de la mente
"Dati-mi un punct de sprijin(fix) si voi misca lumea(Arhimede)
"Dadme un punto de apoyo y mover el mundo (Arqumedes)
lnedia es la capacidad de vivir sin el alimento y la capacidad de vivir sin agua(lsetia ) : el cuerpo se puede sostener
solamente cerca prana (la fuerza vital de la vida adentro Hinduism ), o segn alguno, por la energa adentro luz del
sol . Mientras que se ve a menudo como esotrico la prctica se realiz por del este asceta S, recientemente
algunos grupos tales como instituto de Breatharian de Amrica han promovido la prctica como opcin para
cualquiera, una vez que las tcnicas apropiadas para tenerte acceso se den a conocer. De pronto recuerdo a las
santas y a las artistas del hambre. Teresa Neumann, por ejemplo. Cuarenta aos sin tomar ms que la hostia
sagrada sin perder ni un gramo ms que los viernes de pasin. Ni siquiera consideraron darle una cartilla de
racionamiento al principio de la Segunda Guerra
Capacitatea de a sta de neclintit
[in alte variante apare in pozitia: YS 3.31]
[Note: In some renditions this is sutra 3.30 or 3.31]
YS 3.32. 3.32. 7|<| .
krma-ndym sthairyam.
krmandym sthairyam // (31.1)
krma-ndi sthairya
kurma nadyam sthairyam
Traducerea convergenta/Convergent translation:
R: [Prin samyama asupra] kurma-nadi [ canalul subtil al broastei testoase; locul unde barbia
atinge pieptul in kurma mudra si jalandhara bandha ] se obtine neclintirea (sthairya) [somatica si
emotionala]; E: [By samyama] on the "tortoise channel" (kurma-nadi) gives one the means to
remain motionless (sthairya) [stable and calm even in very stressful situations].
F: [Par la pratique de samyama] sur le "conduit de la tortue"(kurma-nadi) [on obtient] la
stabilit(sthairya) ; S: [Efectuando samyama] sobre el "conducto de la tortuga" (kurma-nadi) [se
logra] estabilidad (sthairyam)[emocional, corporal] .
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
NUPD(kurma) (4 R) = R: broasca testoasa; E: tortoise; F: tortue; S: MW300.2 (masculino) 1) tortuga; 2) tipo de
energa sutil (prna) con sede en el pecho; III.31
n (nadi) (Bs) = R: canal subtil,curent de energie, conducta, cale prin care circula suflul vital:prana; ; E: channel, duct,
pit, tube ; F: conduit,canal,courant dnergie, voie o circule le souffle vital:prana; S: MW534.2 (femenino); 1) tubo, conducto
tubular; 2) canal sutil, conducto de la energa sutil (prna); ny (femenino, locativo, singular) III.31
NUPD n (kurma nadi) = R: canalul subtil al broastei testoase;locul unde barbia atinge pieptul in kurma mudra si
jalandhara bandha; E: tube or nerve below the throat center; ; F: le "conduit de la tortue"; le tube bronchique; lendroit o se
pose le menton sur la poitrine quand on fait kurma mudra ou jalandhara bandha; S: la regin del pecho;
sthairya (T4 ) = R: stabilitate,fermitate,soliditate; E: steadiness ,motionless, being settled in; F: le calme;
stabilit,fermit,solidit; S: MW1265.2 (neutro); firmeza, estabilidad, fijeza, permanencia; deriva de \sth (permanecer,
continuar, adoptar una posicin); sthairye (neutro, locativo, singular); II.39; sthairyam (neutro, nominativo, singular) III.31;
Comentarii/Commentary:
[Prin samyama asupra] kurma-nadi(canalul subtil al broastei testoase;locul unde barbia atinge pieptul in
kurma mudra si jalandhara bandha) se obtine capacitatea de a ramane intr-o stare de calm neclintit
(sthairya) [somatic si emotional]
[Samyama] on the tortoise channel (kurma-nadi)[below the throat; on the chest area and enquiry into the
sensations felt there in different physical and mental states], gives one the means to remain motionless (sthairya)
[VIV]On the nerve called Kurma, (comes) fixity of the body. When he is practising, the body is not disturbed.
[F] Comments: According to the Yoga-Bhshya, the tortoise duct is a tubelike structure found in the chest below
the throat well. This may be one of the many pathways of the life force that comprise the subtle body.
[SWJB] By samyama on this energy channel (nadi), there comes steadiness of a tortoise. Recall that a preliminary
level of steadiness of meditation posture is attained by focusing on the infinite
[RO] Aici stabilitate nseamn att capacitatea obisnuit, ct si capacitatea aparent miraculoas. Yoghinul
poate deveni att de stabil, nct el nu poate Ii miscat nici chiar prin aplicarea unei mari Iore. Stabilitatea mai
poate nsemna stabilitatea corpului n timpul strii de meditaie. Ea mai poate nsemna si stabilitate mental
perIect. Toate acestea pot Ii dobndite Icnd samyama (identificare) asupra lui kurma nadi.
Kurma nadi se presupune a Ii situat dedesubtul scobiturii gtlejului. El are Iorma unei broaste estoase, de
aici venind denumirea de kurma nadi. Cea mai usoar metod de a practica samyama (identificare) asupra
acestui nadi este de a medita asupra punctului unde brbia atinge pieptul n jalandharabandha sau n
sarvangasana. n aceste dou tehnici brbia atinge pieptul aproape de kurma nadi, Iiind usor prin urmare de a
localiza kurma nadi pentru a practica samyama asupra lui.
Capacitatea de a vedea fiintele perfecte (siddha)/The vision of the perfected ones/La vision
spirituelle des tres realiss(siddhas)/ La visin de los seres perfectos(siddha)
[Nota :in alte variante apare in pozitia YS 3.31ori 3.32]
[Note: ln some renditions this is sutra 3.31 or 3.32]
YS 3.33. 3.33. 7||| |*7 .
+(+((+P&74l|6|9|B&(H+P
mrdha-jyotisi siddha-darsanam.
mrdhajyotisi siddhadarsanam // (32.1)
Traducerea convergenta/Convergent translation:
R: [Prin samyama asupra] luminii(jyotis) din crestetul craniului [asupra sahasrara chakra] se
realizeaza capacitatea de a vedea siddha [fiintele perfecte sau desavarsite; nemuritorii, sfinti;
oameni divini;zei]
E: [By samyama] on the light(jyotis) in the crown of the head(murdha), one acquires the vision of
the perfected beings (siddhas)[masters, saints, gods ]
F: [Par la pratique de samyama] sur la lumire coronale dans la tte [sahasrara chakra] on
obtient la vision spirituelle des tres realiss(siddhas) [saints; les tres divins; les tres humains
qui ont atteint l'immortalit et et l'omniscience aprs avoir obtenu la libration (moksha)];
S: [Efectuando samyama]sobre la luz (jyotis) localizada en la coronilla (murdha)[se logra] la
visin(darshana) de los seres perfectos (siddha) [videntes, magos, santos, emancipado de la ley
natural; poseedor de poderes mgicos].
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
PUGKDQPXUGKDQ (R0B ) = R: MW826.1 (masculin) cap;coroana;crestetul capului;frunte;aura in jurul capului;coronita;
deriva de la:\mr (solidificare, condensare); III.32; E: MW826.1 (masculine) head, crown ; crown of the head; top;forefront;
from:\mr (become + solidified, precipitate); III.32; ; F: tte;crne;sommet; S: MW826.1 (masculino) cabeza; coronilla, cima
de la cabeza; deriva de \mr (solidiIicarse, condensarse); III.32;
jyoti (jyotis)(74 ) = R: MW427.2 (neutru) lumina, stralucire, cerc luminos; deriva de la \jyut ( a straluci, a ilumina);
jyotisi (neutru, locativ, singular) III.33; E: MW427.2 (neutral) the bright effulgence, lucidity, luminosity, inner light, supreme or
divine light ;light; brilliance, brightness, shininess; splendor; circle; ring of light; from:\jyut (glow, shine,radiate,emit light;
flare;gleam,glitter,shimmer,illuminate,enlighten); jyotisi (neutral gender, locative, singular) III.33; ; F: lumire; luminosit;
clart;lueur; S: MW427.2 (neutro) luz, brillo, crculo luminoso; deriva de \jyut (brillar, iluminar); jyotisi (neutro, locative,
singular) III.33;
siddha(8) = R: MW1215.1 (masculin) 1) perfect; implinit; realizat; cel ce poseda puteri magice(siddhi), clarvazator;profet,
mag, sfant, eliberat de legea naturala sau de statutul profan ; fiintele perfecte sau desavarsite; nemuritorii, sfintii; oamenii
divini;zeii; 2) perfect, initiat; deriva de la: \sidh (1. a respinge,a refuza, a preveni,a avertiza; 2. a obtine;a castiga; a avea succes;
III.33; E: MW1215.1 (masculine) 1) perfect; accomplished;perfected one; masters possessor of magical powers; owner of magic
capacities; perfected one;magician, enchanter, sorcerer, wizard;clairvoyant; prophet, seer; saint; blessed; holy; free or released
from natural law, liberated of natural statute; 2) perfect, improved, increased in quality; initiate; from: \sidh (1. repel, repulse,
refuse, decline, deny, reject; deviate; divert;deflect; prevent; previse; warn; inform; avert, avoid; preclude; 2. obtain, acquire,
come by; procure, secure; earn, achieve; achieve + success, be successful; III.33; ; F: tre realis;semi-divin; dou des siddhis;
accompli, ralis; gagn, obtenu; parfait ; qui a atteint son but, ralis son objectif, accompli sa mission;achev, prt; not. riz;
stable, immuable, eternel; syn. nitya; opp. krya , phil. qui a atteint le but suprme ; dou de vertus surnaturelles, merveilleux,
magique m. qui a atteint la perfection; saint, bienheureux ; magicien ; phil. Accompli, tre humain devenu immortel et
omniscient aprs avoir obtenu la libration [moksha], et dou de pouvoirs magiques [siddhi]; les siddhs habitent Bhuvar,
l'Entre-Ciel-et-Terre ;gram. (rgle) mutuellement applicable n. magie, surnaturel.vient du terme sanskrit SIDH, russir,
atteindre le but, valoir, accomplir, raliser ; le Siddha est celui qui est accompli, dou de Siddhi qui sont des pouvoirs surnaturels
; dans le Nord de l'Inde on les appelle Ntha, dans le sud, Sittar ; le culte des Siddha est conserv chez les Knphata, yogins de
tradition antique. On admet l'existence de 84 Siddha et de 9 Ntha, personnages semi-divins et semi-humains qui vivent dans des
endroits inaccessibles, le plus souvent l'Himlaya ; voir Lettres de Bnars de Jean Rivire, page 174; S: MW1215.1
(masculino) 1) poseedor de poderes mgicos, vidente, mago, santo, emancipado de la ley natural; 2) perfeccionado, adepto;
deriva de \sidh (1. repeler, rechazar, prevenir, desviar; 2. conseguir, tener xito; III.33;
darDQDGDUVKDQD(HB ) = R: MW470.3 (masculin) observatie; viziune, perspectiva ;conceptie;credinte;programare
conceptuala; vazutul; spectacolul; ceea ce este vzut, cunoscut; puterea instrumentala a vederii; instrumentul cunoasterii-mintea
grosiera (citta;manomaya kosha) si subtila (buddhi); Buddhi; deriva de la drs(drishi) (a vedea, vedere;vaz; a observa,a
intelege; termenii rishi (intelept) si darshana(perspectiva asupra lumii;viziune;aparitie divina;scoala filosofica) vin de la
drish (a vedea); Yoga darshana (scoala yoga) este una din cele sase darshanas antice. Termenul darshana vine si de la
radacina drishyate care are semnificatia acel (instrument,metoda) prin care poti sa vedea. 1) faptul de a vedea;punct de
vedere; perceptie vizuala;aparitie; viziune; 2) intelegere, doctrina, punct de vedere, sistem filosofic, cunoastere; invatatura;
constienta; I.30 - II.6 - II.41; daranam (neutru, nominativ, singular) III.33; E: vision, perspective; apparition; imagination; act
or power of seeing with the eye, sight; insight, foresight; divination, foreknowledge; knowledge;awareness, consciousness; the
seen;the known; the powers of vision; instrumental power of seeing; Buddhi ; instrument of seeing; vision, perspective ; seeing;
to see; darshana (perspective; "sight" ;the way to see ) ;comes from the Sanskrit di (drishi) (to see). vision, apparition, or
glimpse. It is most commonly used for "visions of the divine," i.e. of a god or a very holy person or artifact. One could "receive
darshana" of the deity in the temple, or from a great saintly person, such as a great guru. Yoga darshana is one of the most
ancient darshanas. The word darshana comes from the root drishyate which means, that (method;school;instrument ) through
which you can see.Each particular system through which you can see Reality is called darshana. Just as you can see yourself in
the mirror, so also, through yoga darshana, the yoga sutras, can you see the Self. Darshana is not the same thing as philosophy.
Philosophy is a compound word meaning love for knowledge. Darshana is not a mere love for knowledge. This is one
difference between oriental and occidental philosophy: the ultimate goal of darshana is to see Reality; Sanskrit term "rishi"
[refers to the founders of Hinduism; Rishis claim first hand spiritual experience. They hold authority in spiritual matters] comes
from drish; ; F: vision, point de vue; S: MW470.3 (masculino) observacin; deriva de drs (ver, observar, comprender); 1) el
hecho de ver, la percepcin ocular, la visin; 2) comprensin, doctrina, punto de vista, sistema filosfico, conocimiento,
enseanza; I.30 - II.6 - II.41; daranam (neutro, nominativo, singular) III.33;
Comentarii/Commentary:
[VIV]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.
[RO] Aici murdha nseamn sahasrara. Lumina este legat mai mult de ajna chakra, situat ntre sprncene.
Samyama asupra lui ajna chakra poate aduce rezultatul mai repede. Cnd aceast lumin strluceste n Iaa
minii, ea d nastere viziunii spirituale, n care aspirantul are percepia direct a diIerilor maestri yoghini.
Maestrii sunt capabili s triasc Ir corp, deoarece ei au dobndit control complet asupra Iunciilor lor
psihice voluntare si involuntare, deci ei pot rupe legtura cu corpul. Ei pot tri Ir corp Iizic, Iiind numii
siddhas. n mod obisnuit noi nu-i putem vedea, deoarece ei n-au corp Iizic ca noi, dar atunci cnd se practic
samyama asupra lui ajna chakra sau sahasrara, yoghinul i poate ntlni si poate comunica cu ei, existnd
astfel posibilitatea ca el s Iie ghidat si sItuit de ei.
Nota:Le terme "Siddha" vient du mot "siddhi" qui signifie l'exprience de Shiva. Siddhisvara, Dieu des Siddhis, est
le nom de Siva. Siddhis indique si les pratiquants de yoga ont atteint une tape en direction du but ultime, savoir la
libration. Il est faux de croire que les Siddhas sont des magiciens ou des actes grossiers crdits de pouvoirs
surnaturels. Ce ne sont pas des athes ou des agnostiques comme on a coutume de le croire. Ils croient en Dieu, mais
pas en un Dieu de telle ou telle religion. Pour la plupart d'entre eux il existe un Dieu, un Siva, sans aucune limitation
ou attributs, Siva est grammaticalement ou philosophiquement une conception impersonnelle. Le vrai nom de "Siva"
est "Cela" ou "Atu" ou "le fait d'tre cela" ou "le fait d'tre Tel". Un vritable Siddha est au-del de l'athisme et tout
autant de la foi (thisme).Un Siddha est un libre penseur et un rvolutionnaire qui refuse de se laisser emporter par
telle ou telle religion, telle ou telle criture et tel ou tel rituel. Un siddha Tamoul dit : "Un Siddha c'est celui qui a
brl les sstras". Ceci ne doit pas tre interprt littralement, cela signifie en fait que pour un jnanin, "les Vedas ne
sont pas les Vedas". Un Siddha est celui qui a atteint l'tat de ralisation qui le libre des injonctions des sstras, et
qui le conduit au-dels des Vedas. A ce stade les sstras deviennent des lments sans importance. Il y a toujours un
gouffre entre les mots et l'exprience qu'ils dcrivent. Rechercher l'illumination par les mots et les ides c'est comme
s'attendre ce que la vue d'une carte de restaurant parvienne satisfaire les processus internes d'un homme qui a
faim. Une description ne peut jamais russir transmettre l'exprience. Tout les sstras, Vedas, Puranas, et
diffrentes sectes religieuses transforme l'humanit en des animaux conditionns. La vrit est l'exprience vcue et
elle ne peut tre traduite totalement par aucun sstra. Comme le dit une chanson Doha : "Regarder un fruit dans un
arbre ne veut pas dire le sentir. La maladie disparat-elle la vue d'un mdecin?" Les Siddhas semblent tre opposs
aux critures, mais leurs tempraments est celui des dvots. Ce sont des "pieux rebelles" l'intrieur du champ de la
religion et en tant que tel ils ne sont pas athes. Le Siddha Karai tablit une distinction entre un Siddha et un non-
Siddha en disant qu'un Siddha se dirige vers la voie de l'exprience alors qu'un non-Siddha se dirige vers le chemin
des critures.
Un Siddha est celui qui jouit d'une batitude parfaite mme lorsqu'il est dans son corps physique. Le corps est trait
par lui comme le meilleur instrument de ralisation de la vrit. Semblable aux fleuves sacrs, aux temples, aux
montagnes etc., le corps est un passage sacr en direction de la Ralit ultime. Sivavakkiyar soulve une question
pertinente : pourquoi devrions-nous aller dans ces endroits quand le seuil est en nous? Les Siddha savent comment
conserver le corps travers des rayons de lumire ("mani" en tamoul) les ondes sonores ("mantra") et la mdecine
("marundu" ou "ausadha" en tamoul). La technique de la conservation du corps est appele kaya sadhana : c'est une
tentative pour atteindre un corps parfait appel Siddha deha. En rsumer, celui qui a obtenu le pouvoir de
dmatrialisation et de spiritualisation du corps, et sait comment transmuer le physique corruptible en une base de vie
supra-physique incorruptible est un Siddha. Un Siddha atteint et possde un corps spirituel et ternel appel divya-
deha et il est celui qui finalement se libre du cycle karmique et atteint la libration du temps. En utilisant
l'expression de Mircea Eliade nous pouvons dire que les Siddhas sont ceux "qui ont compris la libration comme
tant la conqute de l'immortalit". (from:http://www.babajiskriyayoga.net/french/art_13.htm)
Omnicunoasterea si omnipotenta[vedeti si: YS 3.50] / Omniscience and Omnipotence (unlimited power; from
Latin: Omni Potens: "all power") [see also: YS 3.50]/ L'Omniscience et L'Omnipotence ("toute puissance")
/La Omnisciencia(la capacidad de saberlo todo) y la Omnipotencia (literalmente todo poder)
[Nota: in alte variante apare in pozitia: YS 3.32 ori 3.33]
[Note: In some renditions this is sutra 3.32 or 3.33]
YS 3.34. 7||-||
9l|6llB4P+(v+
prtibhd v sarvam.
prtibhd v sarvam // (33.1)
prtibha v sarva
Traducerea convergenta/Convergent translation:
R: Ori(v) prin [samyama asupra] luminii cunoasterii nemijlocite(pratibha) orice lucru (sarvam)
[fiecare lucru poate fi cunoscut si controlat]
E: Or (v) by [samyama on ] the effulgent light of direct knowledge (pratibha) everything
(sarvam) [each thing can be known and controlled];
F: Ou bien, par [grce au samyama sur ] l'clair de la connaissance directe (pratibha) tout
(sarvam) [chaque chose peut tre connue et contrle(omniscience et omnipotence)]
S: Tambin (v) [mediante samyama] sobre un destello del conocimiento instantneo(pratibha)
[sin el concurso de pramna] todo (sarvam) [cada uno de los objetos poder estar conocido y
controlado].
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word)/ Etimologa:
prtibha(pratibha) (R) = R: MW706.3 (masculino) capacitati de cunoastere directa, cunoastere eliberatoare
(trakajna); semn de iluminare; cunoastere supranormala, intuitie, cunoastere transcendental; perceptia extrasenzoriala
nemijlocita a celor cinci tanmatra; perceptie supranaturala; intuitie; Iacultatea de constiin superioar;premonitie; precognitie;
iluminare spontana; cunoastere instantanee realizata fara ajutorul cunoasterii corecte mijlocite[de impulsurile din mediu
receptionate de simturi si procesate analitic si analogic; marturiile senzoriale, rationale ori cele emise de autoritati credibile
(parinti, scoala, religioase);vedeti YS 1.6 (pramna)], pra (inainte de ceva, in fata) + ati (super, peste, deasupra, in
varful;dincolo) + \bh (a ilumina, a straluci); III.37(36); prtibhd (masculin, ablativ, singular) III.34(33); E: MW706.3
(masculine) supernatural perceptions; intuitional or extraordinary capacities for perception; intuitive light of higher knowledge
prescience; faculties of premonition; intuitional knowledge; spontaneous enlightenment; spontaneous illumination; sudden
enlightenment, insight, intuition, direct knowledge [without the help of right perception or valid cognition (pramna);see YS
1.6], glimmer of enlightenment, liberating knowledge (trakajna); supernormal knowledge,direct
knowledge,intuition,prescience, pra (before smth.; ahead, in front,before) + ati (super, over, above, at top of, beyond) + \bh
(illuminate,enlighten,shine, make glimmer,radiate,emit light); III.37(36); prtibhd (masculine, ablative, singular) III.34(33); F:
intuition; l'clair de la connaissance directe; une facult de la conscience holistique(prathiba) qui peroit directement; les facults
subtiles de percevoir directement; les pouvoirs surnaturels dentendre(shravana), du toucher (vedana), du voir(adarsha), du
got (asvada) et du sentir (varta);S: MW706.3 (masculino), la intuicin, conocimiento trascendental; percepciones
paranormales; iluminacin espontnea; conocimiento instantneo (sin el concurso de pramna), atisbo de iluminacion,
conocimiento liberador (trakajna); pra (antes de algo, delante) + ati (sobre, encima, ms all) + \bh (iluminar, brillar);
III.37(36); prtibhd (masculino, ablativo, singular) III.34(33);
sarva(8) = R: MW1184.3 (adjectiv, masculin) fiecare; oricare; tot, totul, in intregime, complet (exprimat distributiv indica
aplicarea principiului holografic) ; I.25 - I.51 - II.31 - II.37 - III.11 - III.17 - III.49 - III.54 - IV.23 - IV.31; sarvam (neutru,
nominativ, singular) II.15 - III.33; E: each; every; everybody, everyone; everything ,all things, all (expressed in distributive
manner); ; F: tout; chaque; S: MW1184.3 (adjetivo, masculino) todo, cada uno, entero, completo; I.25 - I.51 - II.31 - II.37 -
III.11 - III.17 - III.50 - III.55 - IV.23 - IV.31; sarvam (neutro, nominativo, singular) II.15 - III.34;
Comentarii/Commentary:
[VIV]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.
[RO] Toate puterile psihice menionate pn acum pot Ii dobndite printr-o Iacultate special numit pratibha. Deci,
puterile psihice pot Ii dobndite ori individual, ori toate odat, prin pratibha.
Ideea de pratibha va Ii clariIicat n sutra 37,45 a acestui capitol. Ea desemneaz un Iel de intuiie superioar. Este un
proces de cunoastere care e dincolo de raiune. Pe msur ce constiina superioar se dezvolt, o lumin special este
proiectat asupra obiectelor cu care se conIrunt mintea. Acest lucru se numeste cunoastere prin pratibha. Aceast
calitate este primul stadiu al lui viveka jnana, adic cunoasterea dobndit prin separarea materiei de energie. La Iel cum
lumina soarelui Iace s dispar orice umbr, aceast Iacultate superioar devine capabil s neleag orict si orice.
Vysa Yoga-Bhshya (s. V.)
(Bhasya) prtibham nma trakam tadvivekajasya jnasya prvarpam yath+udaya prabh
bhskarasya tena v sarvam eva jnti yogin1 prtibhasya jnasya+utpatti iti.
El conocimiento sobrenatural (traka) denominado prtibha asiste al yogui y constituye la primera
fase del conocimiento nacido de la discriminacin como el resplandor del sol que anuncia el alba. A
partir de l, el yogui lo conoce todo, o sea a partir del surgimiento de este conocimiento.
Shankara Bhagavatpda Yoga-Bhshya-Vivarana (s. XIV)
(Vivarana) Este conocimiento surge espontneamente en el yogui cuando efecta samyama en el s
mismo (tmam), o se encuentra totalmente entregado al Ser Supremo (Ishvara).
Chitta-samvit/ lntelegerea completa a naturii traficului mental/ The complete understanding of the
nature of the mind traffic/ La complte comprhension de la nature du flux mental/La completa
comprensin de la naturaleza del flujo de la mente
[Nota:in alte variante apare in pozitia: YS 3.33 ori 3.34]
[Note: ln some renditions this is sutra 3.33 or 3.34]
YS 3.35. j* |?|
(4 |B|46+(-+
hrdaye citta-samvit
hrdaye cittasamvit // (34.1)
hrdaya citta-samvid
hrdaye chitta-samvit
Traducerea convergenta/Convergent translation:
R: [Prin practica samyama]asupra centrului inimii de sub stern (hridaye) [se realizeaza]
intelegerea completa (samvit) [a naturii] traficului mental(chitta)
E: [Through the practice of samyama] upon the subtle center of the heart (hridaye), [one gains] a
complete understanding(samvit) of [the nature of] the mind traffic(chitta);
F: [Par la pratique de Samyama] sur le coeur(hridaye)[est acquise], une complte comprhension
(samvit) [de la nature] du flux mental (chitta) ;
S: [Efectuando el control mental (samyama)] sobre el corazn (hridaye) [se logra] una completa
comprensin (samvit) [de la naturaleza] del flujo de la mente (chitta);
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
hdaye(hridaye) = R: inima; centrul energetic subtil al inimii de sub stern; E: heart; F: cur;pense;esprit; S: corazn;
citta(chitta)(V) = R: MW395.3 (neutru) traficul mental; mintea [tiparul "etichetarii",care apeleaza la simboluri
verbale(cuvinte) sau vizuale(imagini, ideograme, caractere), conduce la o eroare de procesare a realitatii si la traducerea
termenului citta(chitta) drept obiect;in realitate chitta nu este un obiect, ci un proces , un fluviu, un flux de vrittis]; traficul din
minte; amintiti-va ca "nu ne putem scalda de doua ori in apa aceluiasi ru"; in univers nu exista lucruri ci doar procese-mintea
este o curgere ca un ru ,care se modifica permanent, un trafic de imagini, gnduri, senzatii (vedeti:vritti);a considera mintea un
obiect conduce la neglijarea "vegherii": mintea e un proces, ca si un ru iar fara practicarea constientei impartiale nu trecem
dincolo de tesatura care alcatuieste ecranul; constiina periferica; mentalul; substanta mentala; ratiunea, inteligenta,
constiina;procesele care conduc la manifestarea ecranului mental; constiena;memorie(a-si aduce aminte);gnd, idee,parere;
deriva de la \cit (a percepe, a observa,a cunoaste); 1) senzatie perceputa, asupra careia mintea se fixeaza; 2) mintea ori
constiinta in totalitatea sa, impreuna cu toate activitatile si functiile sale 3) sediul, organul, ansamblul functiilor, activitatilor,
proceselor intelectuale, volitive si emotionale ale individului; 4) se compune din intelect (buddhi, mahat; asmitmatra),
constiinta existentei individuale (asmit, ahmkara) si mintea sensibila (manas) sau centralizatorul terminalelor (indriya)de
perceptie senzoriala(jnanen indriya) si de actiune (karmen indriya); 5) termen similar conceptului de instrument intern
(antahkarana) din Samkhya si Vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.34 - IV.15 - IV.16 - IV.18 - IV.21; cittam (neutru,
nominativ, singular) I.37 - IV.5 - IV.23 - IV.26; cittasya (neutru, genitiv, singular) II.54 - III.1 - III.11 - III.12 - III.38 - IV.17;
cittni (neutru, nominativ, plural) IV.4; E: mind; mind stuff; consciousness; reason ;intelligence; mental screen; F: mental; S:
MW395.3 (neutro) mente, razn, inteligencia, conciencia; deriva de \cit (percibir, observar, conocer); 1) sensacin, aquello que
es percibido, aquello sobre lo que la mente se fija; 2) mente o conciencia en su totalidad, como conjunto de todas sus actividades
y funciones; 3) la sede, el rgano, el conjunto de las funciones, actividades, procesos intelectivos, volitivos y emocionales del
individuo; 4) se compone de intelecto (buddhi, asmitamatra), conciencia de existencia individual (asmit, ahamkara) y mente
sensible (manas); 5) es similar al concepto de instrumento interno (antahkarana) en el samkhya y el vedanta); I.2 - I.30 - I.33 -
III.9 - III.19 - III.34 - IV.15 - IV.16 - IV.18 - IV.21; cittam (neutro, nominativo, singular) I.37 - IV.5 - IV.23 - IV.26; cittasya
(neutro, genitivo, singular) II.54 - III.1 - III.11 - III.12 - III.38 - IV.17; cittni (neutro, nominativo, plural) IV.4;
samvit = R: intelegerea completa; cunoasterea perfecta; E: understanding; awareness; knowledge; F: la comprhension
complte; connaissance totale; entirement comprises S: comprensin; percepcin;
Comentarii/Commentary:
La voie du cur est insparable de la voie de la connaissance
Calea inimii este inseparabila de calea cunoasterii.Aici inim nseamn centrul energetic subtil numit hridaye
care reprezinta centrul corpului pranic(pranamayakosha) iar nu anahata chakra..Prin samyama asupra lui
hridaye se realizeaza cunoasterea naturii propriei mini. Atunci cnd materia si mintea sunt asociate, acea
constiin este numit chittasamvit.
Purusha Jnana/ Cunoasterea Sinelui si cauza orbirii sau a ignorantei(avidya)/ Knowledge of the Self
and the cause of blindness or ignorance /La connaissance du Soi et la cause de l'ignorance (avidya) /
El conocimiento del s mismo trascendental y la causa de la ignorancia la ignorancia (avidya)
[Nota:in alte variante apare in pozitia: YS 3.34 ori 3.35]
[Note: In some renditions this is sutra 3.34 or 3.35]
YS 3.36. ||7||: 7||7| -|:||||77|
sattva-purusayor atyantsankirnayoh pratyayviseso bhogah parrtht svrtha-samyamt
purusa-jnam
sattvapurusayor atyantsamkirnayoh pratyayvisesah bhogah parrthatvt svrthasamyamt
purusajnam // (35.1)
sattva-purusa atyanta-asamkirna pratyaya-avisesa bhoga para-artha-tva sva-artha-samyama
purusa-jna
sattva-purushayor atyanta-asamkirnayoh pratyaya-avisheso bhogah para-arthatvat sva- artha-
samyamat purusha-jnanam
Traducerea convergenta/Convergent translation:
R: Experienta senzoriala izvorata la contactul cu lumea din afara (bhoga) este rezultatul
incapacitatii de a distinge intre Purusha (Vazatorul, Sinele; entitatea spirituala; subiectul;
emitatorul luminii Atman, suflet) si Sattva (lumina intelectului; buddhi; constiinta pacificata;
vazutul; obiectul care reflecta lumina entitatii spirituale), desi ele sunt complet distincte.
Cunoasterea Sinelui (purusha-jnana) se realizeaza pe parcursul centrarii in noi insine (cand mintea
este deconectata de obiectele externe) prin samyama asupra distinctiei dintre dintre sva artha [cel
ce exista pt sine; continutul sursa (subiectiv; esential) al constiin|ei; proiectia izvorata din izvorul
universului, din Centrul de emisie al legilor universului( constiin|a subiectiv)] si para artha [ceea ce
exista pt altul(pt. purusha); filmul proiectat suprapus peste constiin|a esentiala-ecranul pe care se
realizeaza proiectia; continutul obiectiv; constiin|a obiectiv)
E: Experience(bhoga) of the mind directed externally towards objects is the result of the inability
to distinguish between the Self (Purusha, Atman , Perceiver, spirit) and the personal self(Sattva,
buddhi or intellect), though they are totally different. Knowledge of the Self (Purusha; insight into
the nature of pure awareness) comes when the mind is disconnected from external objects by
doing samyama on the distinction between the properties of the Purusha that exists for its own
sake [Self-purpose (sva-artha)] and the other-purposiveness (para-artha) [of Prakriti(Nature) , the
objective forms and the intellect exist for the use (and experience) of the spiritual man(Self
;Purusha)].
F: L'exprience(bhoga) sensible, tourne vers l'extriueur, ne distingue pas l'object et le sujet et
confond compltement les deux entits extrmement diffrentes: Purusha et le Sattva(Buddhi).
Une telle exprience existe pour un autre (c'est dire, Purusha). La connaissance du Soi
(Purusha) peut tre acquise si on l'oriente l'exprience vers l'interieur sur le but propre, grce au
Samyama sur Purusha (qui observe toutes les expriences et aussi leurs complte cessation)
S: La experiencia (bhoga) (humana) surge cuando non a distinction (avishesha) entre el s
mismo(purusha) y la luminosidad del intelecto(sattva; aspecto mas puro de la mente), los cuales
son (en realidad) completamente(atyanta) distintos(asamkirna). El conocimiento (jnana) del s
mismo trascendental(purusha) se obtiene dirigiendo el autocontrol (samyama) sobre lo que
existe para si (sva-artha)[ lo que no depende de nada; conciencia subjetiva] aparte de lo que
existe para otro(para-artha) [conciencia objetiva];
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
sattva = R: tendina (guna) Naturii (Prakriti) care e caracterizata de constiena, impacare, pace, echilibru, armonie si a
luminozitate; referire la instantele superioare ale mintii: buddhi(intelectul;"marea sala luminoasa a constiintei";mahat;
vijnanamaya kosha); subtlest aspect of mind; E: a fundamental essence(guna) of nature; sattva is one of the three principles or
a fundamental quality (guna) of Nature (Prakriti) characterized by awareness, cognition, peace, lucidity, clarity, luminosity and
the absence of agitation; principle of understanding; a reference to the mind field or chitta, in its subtlest individuation, purest
aspect of buddhi (mahat or vijnanamayakosha); personal self; F: la plus haute des trois qualits(guna) que comporte la
Nature(Prakriti) dun tre; sattva est une qualite de la matire; tat de puret, de lumire et dquilibre nergtique; srnit,
calme, clart d'esprit, la joie et la bonne humeur; les sentiments agrables; pense; rfrence lintellect :Buddhi or Mahat, ou le
grand principe;vijnanamaya kosha;S: pureza ;, luminosidad mental, el aspecto ms puro de la mente : principio mental;
buddhi;mahat;vijnanamaya kosha;
puruDpurusha): R: pura constiinta;Sinele;izvorul perceptiei e ceva mai profund cunoscut drept purusha(omul divin;
calatorul,locuitorul din citadela - citadela fiind alcatuita din minte, corp si simturi)/ drishtr(vazatorul)/ atman(sufletul; esenta;
scanteia divina din om; centrul holografic al intregului univers (Brahman) straluceste in fiecare parte ca atman)/ chit
(constienta; martorul); purusayoh: a lui Purusha; E: pure awareness; pure consciousness; the Self ; indweller; the source of
perception is something deeper: something variously known as purusha/ drishtr/ atma/ chit; drishtr = Seer - it sees everything,
but always perceives through the mind, therefore what it sees is coloured by the mind; purusha = Dweller in the City - the city
being the mind, body and senses); atma = Essence ;chit = Awareness - the quality of awareness depends on the quality of the
mind. F: principe universel, lEsprit; le Soi veritable; atman; la conscience; le Nos des Grecs;le monde sensible se resume
dans le couple Purusha/Prakriti, lesprit et la matire; Purusha est le souffle prexistant, lenergie indiffrencie; confondre les
deux, cest tre dans lavidya (inconnaissance lie la matrialit); S: s mismo trascendental ; puro espritu ;Ser;Principio
animado; espritu; poder del alma; propio Ser;Espritu Divino;la Esencia;Espritu Primordial;el nico ser[ que en ralidad hay];
atyanta= R: total; complet; in intregime; constant; extrem ; E: totally absolutely ; totally; F: constant; entier; ininterrompu;
sakrna(samkirna) = R: nondistinct; la fel; amestecat; confuzie;lipsa distinctiei; E: non distinct; the same; mixed; F:
mlang;confus;mixte
asakrna(samkirna) = R: distinct; diferit; neamestecat; E: distinct; unmixed; F: non melange;
pratyaya(44) = R: MW673.3 (masculin) notiune, intentie, idee prezenta (actuala, curent); baz sau coninut al constiinei
(vrittis:impulsuri);conceptie;idee;obiectul experientei; continut mental;mesajul subiectiv evocat de simbolul sonor sau de un
semnal; semnificatia; opinie; idee; conceptie;teorie; prati (opus, contrar, in spate, prezenta inainte de ceva) + aya deriva de \ir
(a merge, a curge, a se roti;a merge in cerc); 1) reprezentare, cunoastere; 2) gand care se naste,apare, se manifesta ori se arata,
adica ceea ce vine in constiinta , pasul final din exprimarea formelor gand-emotie; 3) denota un anumit coninut al constiinei
incluzand toate modificarile mentale (vritti)[descrise in:YS 1.5-11] dar si cunoasterea transcendenta (prajna); I.10 - I.18 - II.20 -
III.2 - III.35 IV.27; pratyayah (masculin, nominativ, singular) I.19; pratyayau (masculin, nominativ, dual) coninuturile
mentale in doua momente succesive; (cele doua)coninuturi mentale; III.12; pratyaynm (masculin, genitiv, plural) III.17;
pratyayasya (masculin, genitivo, singular) III.19; E: contents of the mind, perception, thought, intention, significance, meaning,
sense; representation; mental experience; all vrittis [described in:YS 1.5-11];experience, presented ideas; flow of cognition; the
cause, the feeling, causal or cognitive principle, notion, presented idea, cognition; F: champ;object dexprience; S: MW673.3
(masculino) nocin, intencin, idea presente; contenido, el contenido de la mente; conceptos y experiencias mentales; prati
(opuesto, contra, detrs, presentado ante algo) + aya deriva de \i (ir, fluir, circular); 1) representacin, conocimiento; 2)
pensamiento que surge, aparece o se muestra, es decir, aquello que viene al encuentro de la conciencia, paso final en la
formacin gestltica; 3) denota cualquier contenido de la conciencia, incluyendo las modificaciones mentales (vritti) y el
conocimiento trascendente (praj); pratyaya puede significar causa, nocin e idea; denota cualquier contenido de la
conciencia, siendo as ms abarcante que cualquiera de los cinco vrittis o de las ms altas intuiciones (prajs) de nstasis
(samdhi). Ambos fenmenos son, en efecto, ideas que aparecen (pratyayas) y que continuamente son percibidas por el s mismo
esencial (Feuerstein, George Encyclopedic Dictionary of Yoga). I.10 - I.18 - II.20 - III.2 - III.35 IV.27; pratyayah
(masculino, nominativo, singular) I.19; pratyayau (masculino, nominativo, dual) III.12; pratyaynm (masculino, genitivo,
plural) III.17; pratyayasya (masculino, genitivo, singular) III.19;
aviHah (avishesha) = R: indistinct;fara deosebiri; non-distinct; F: non-distinction ,discrimination;
viea (vishesha) : R: diIerena; deosebirea; distinctia (dintre Purusha-spectator si Prakriti-spectacol); diferentiat(contrariul
lui avishesha:nediferentiat);nivel de manifestare al guna;primul stadiu(vishesha) al samadhi este stadiul mental al lui
vitarka[vedeti:YS 2.19];E: distinction;difference; distinct, particular; exemplary;
puruD viea (purusha vishesha) : R:fel aparte de suflet; E: a special Purusha; a special Self;a distinct Purusha;
bhoga= = R: ; E: experience, enjoyment; F: perception;jouissance;emploi
para(91R ) = R: MW586.1 (masculin) suprem, superior, profund, elevat 2) altul;altora;diferit, dupa;urmand; 3) indica la ideea
de a merge dincolo de; catre exterior; III.19 - III.38; param (neutru, nominativ, singular) cel mai nalt; YS 1.16; paraih(parair)
(masculin, instrumental, plural); fata de celelalte(corpuri);cu altii; YS 2.40; E: MW586.1 (masculin) suprem, superior, profound,
the highest;ultimate; 2) other;different;stranger; following; after; something which comes next, something which follows after; 3)
go further than, farther, go beyond that; III.19 - III.38; param (neutru, nominativ, singular) I.16; paraih(parair) (masculin,
instrumental, plural) other; with others; the body of others; YS 2.40; F: vers lextrieur; autre; S: MW586.1 (masculino)
supremo, superior, profundo, elevado 2) otro, diferente, siguiente; 3) indica la idea de ir mas all; III.19 - III.38; param (neutro,
nominativo, singular) I.16; paraih(parair) (masculino, instrumental, plural) II.40;
artha(N) = R: MW90.2 (masculin sau neutru) scop,menire;tel, intentie; ratiune de a exista; cauza; tinta, motiv;
semnificatie,obiect; realitatea;obiectul sau procesul desemnat ori etichetat; notiune; intentie, fapt, simtire;instinct; ratiune a
existentei ; obiect propriu-zis; lucrul(forma) in sine;semnificatia unui cuvant;obiectul desemnat de cuvinte; caz;abordare (a unui
subiect);intentie;obiectul meditatiei (dhyana); termenul artha se poate referi la prosperitate materiala si desemneaza in hinduism
unul din cele patru teluri ale vietii,cunoscute sub numele de purusharthas (vedeti: YS4.34);cautarea prosperitatii materiale
(artha) se considera a fi un obiectiv nobil doar daca urmeaza regulile de moralitate vedica;conceptul artha include obtinerea
faimei, acumularea de bogatii si atingerea unui inalt statut social; din cele patru teluri ale vietii artha este al doilea pe scara
Purusharthas,mai presus de Kama (cautarea placerii fizice), dar mai prejos de Dharma (cautarea actiunii corecte in
conformitate cu legile si datoriile) si de Moksha (cautarea eliberarii); deriva de la: \arth (a emite;a gandi ori a intentiona sa
faci ceva); 1) semnificatie, simtire; "prezenta" mentala a acelui lucru la care se refera cuvintele, sau a obiectului dorit in plan
afectiv (sentimental), mental(gand, reprezentare sau conceptualizare) de catre subiect; 2) ca sa; pt. ca;pe motiv ca;scopul sau
intentia unui obiect;ratiunea de a fi; obiectiv; finalitate;destinatie; prefix :meta (din lb. Greaca: "dupa", "dincolo de ",
"cu"), l.28 - l.42 - l.43 - ll.21 - lll.3 - lll.17 - lll.36 - lV.34; artham (masculin, acuzativ, singular) I.32 - II.18 - II.22 - IV.23;
arthatvat (masculin, ablativ, singular) I.49; arthah (masculin, nominativ, singular) II.2; arthat (femenin) III.11; arthanam
(neutru, nominativ, singular) IV.32; E:, intent, aim; goal; function, role; meaning, purpose; cause, motive, notion; approach,
purpose, meaning; regarding the meaning of something; approach;object;the thing being meditated upon;exact nature of;intent,
aim; forms (artha) [sounds (sabda) and concepts (jnana)]; place;point;exact nature of; it may refer to the idea of material
prosperity. In Hinduism, artha is one of the four goals of life (of material prosperity), known as purusharthas(see :YS 4.34);
Meta(from Greek: "aIter", "beyond", "with"); F: signification; but; orientation;raison d'tre;S: MW90.2 (masculino o
neutro) intencin, propsito, significado, sentido; racin de existencia ; propsito; causa, motivo, significado y nocin.Hace
referencia principalmente a la idea de la prosperidad material. En Hinduismo, artha es uno de los cuatro objetivos de la vida,
conocidos como Purusharthas (ver: YS4.34); Se considera un objetivo noble al seguir la moralidad vdica. El concepto incluye
conseguir fama, recopilar riqueza y tener un elevado status social. Es el segundo peldao en la escalera de los Purusharthas, por
encima de Kama (placer fsico) y por debajo del Dharma (actuar correctamente) y Moksha (salvacin); deriva de arth (pensar o
intentar hacer algo); 1) el significado, el sentido, la "presencia" mental de aquello a que la palabra se refiere, es decir, objeto de
los sentidos estimado, juzgado, repensado y conceptualizado por el sujeto; 2) a fin de, en orden a; razn de ser, propsito o
intencin del objeto; fin, meta, objetivo; l.28 - l.42 - l.43 - ll.21 - lll.3 - lll.17 - lll.36 - lV.34; artham (masculino, acusativo, singular)
l.32 - ll.18 - ll.22 - lV.23; arthah (masculino, nominativo, singular) ll.2; arthat (femenino) lll.11; arthnm (neutro, nominativo,
singular) lV.32;
para artha= R: ceea ce exista de dragul altuia; E:that exists for the sake of the other;
sva= R: R:propria; E:own, true; F: soi-meme;
sa\DPDVDP\DPD) (84R) = R: MW1112.1 (masculin) control, a mentine unit, autocontrol; termen tehnic care
desemneaza practica dharana (concentrarii), dhyana (meditatiei) si a samadhi (identificarii complete;transa mistica );procesul
in trei faze care conduce la identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta
cu Constiinta Cosmica; autocontrolul; egalitatea;echilibrul; perfecta stapanire; sam (impreuna, complet;intreg) + yama, deriva
de la \yam (a se abtine, a se restringe); 1) control mental, concentrare perfecta, completa subjugare, autocontrol total; 2)
practica continua a concentrarii (dhrana), meditatiei (dhyna) si a identificarii complete (samdhi) asupra aceluiasi obiect;
samyamah (masculin, nominativ, singular) YS 3.4; samyamt (masculin, ablativ, singular) YS 3.16 - YS 3.17 - YS 3.21 - YS
3.22 - YS 3.26 - YS 3.35 - YS 3.41 - YS 3.42 - YS 3.44 - YS 3.52; E: a technical term meaning the practice of dh!r!n!, dhy!n! and
s!m!dhi in ! single process;the three phases of identification between subject and object for entering the holographic functioning of
mind; perfect mastery,constraint, perfect discipline; perfectly concentrated meditation; annihilation(SB 4.11.16) ; regulation(SB
11.17.34-35);complete control (SB 11.18.22) ; holding together, restraint,abstinence;self-restraint control, (esp.) control of the
senses, self-control Mn. MBh. &c;concentration of mind [comprising the performance oI DhraN, Dhyna, and Samdhi, or the
last three limbs(anga)stages in Yoga] Yogas. Sarvad; effort, exertion , (with great difficulty') MBh
suppression, i.e. destruction (of the world) Pur F: controle;maitrise de soi- mme;maitrise parfaite;conscience totale; S:
MW1112.1 (masculino) control, mantener unido, autocontrol; sam (junto, completo) + yama, deriva de \yam (abstener,
restringir); 1) control mental, concentracin perfecta, completo sometimiento, autocontrol total; 2) prctica continuada de
concentracion (dhrana), meditacion (dhyna) e identiIicacion completa (samdhi) sobre un mismo objeto; samyamah
(masculino, nominativo, singular) III.4; samyamt (masculino, ablativo, singular) III.16 - III.17 - III.21 - III.22 - III.26 - III.35 -
III.41 - III.42 - III.44 - III.52;
jna (jnana) (7B) = R: MW426.1 (neutru) cunoastere; cunoastere mijlocita; intelegere; deriva de la \jn (a sti,a cunoaste);
1) cunoastere; intelegere; experienta; 2) intuitie; 3) gnoza; 4) starea in care se cunoaste ceva; I.9 - I.38 - I.42 - II.28; jnnam
(neutru, nominativ, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 -
III.54; jnnasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience; S: MW426.1
(neutro) conocimiento, comprensin; deriva de \jn (saber, conocer); 1) conocimiento, comprensin, experiencia; 2) intuicin;
3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnnam (neutro, nominativo, singular); I.8 - III.16 - III.17 -
III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54; jnnasya (neutro, genitivo, singular) IV.31;
Comentarii/Commentary:
[DM] Experienta senzoriala (bhoga) izvorata in mintea indreptata catre obiectele exterioare este similara cu
perceptia umbrelor proiectate pe un perete, descrisa in mitul sau alegoria pesterii lui Socrate, de catre Platon in
Republica (VI). Privind in directia gresita oamenii captivi in pestera lui Socrate identifica obiectul real cu proiectia sa
pe peretele pesterii(umbra). Aceasta captivitate intr-o realitate secunda (pestera intunecoasa) nu este o legenda
sau un mit, ci se petrece in mod efectiv, fiindca oamenii nu percep realitatea, ci o proiectie a acesteia pe
ecranul mental. Realitatea proiectata in mintea indreptata spre exterior, de catre obiecte, este o umbra a
realitatii alcatuita cu ajutorul impulsurilor(vrittis), iar nu insasi realitatea, asa cum imaginea creata prin
impulsuri pe un ecran de televizor sau de calculator este altceva decat obiectul reprezentat de aceasta.
Pentru a vedea fundul lacului(realitatea suport) trebuie sa linistim sau sa pacificam valurile (vrittis) de la
suprafata, care reprezinta un obstacol(un voal dinamic) ce ne blocheaza privirea. In realitatea holografica
obiectul tinta nu este doar in afara, ci si inauntrul nostru. In afara nu vedem decat o fata a realitatii. Eugen
Herrigel (1884- 1955) in cartea sa Zen in the Art of Archery(Zen in Arta trasului cu arcul) relateaza ca
Awa Kenz, maestru in "Way of the Great Doctrine of Shooting" (Daishakyd) o scoala Kyudo (literally
the way of the bow), i-a cerut un lucru paradoxal: sa tintesca cu sageata sa obiectul din interior, iar nu pe
cel din exterior. You must not aim at the target but aim at yourself (Herrigel, 1982, p. 43). One can see
true nature in the shot (shari kensho).
http://en.wikipedia.org/wiki/Eugen_Herrigel
Experienta senzoriala (bhoga) izvorata la contactul cu lumea din afara este si rezultatul privirii in directia
gresita. Aceasta are drept rezultat incapacitatea de a distinge intre Purusha (Vazatorul, Sinele; entitatea
spirituala; subiectul; emitatorul luminii, Atman, suflet) si Sattva (lumina intelectului; buddhi; constiinta
pacificata; vazutul; obiectul care reflecta lumina entitatii spirituale), desi ele sunt complet distincte. Cunoasterea
Sinelui (purusha-jnana) se realizeaza pe parcursul centrarii in noi insine (cand mintea este deconectata de
obiectele externe) prin samyama asupra distinctiei dintre dintre sva artha [cel ce exista pt sine; continutul
sursa (subiectiv; esential) al constiinei; proiectia izvorata din izvorul universului, din Centrul de emisie al
legilor universului( constiina subiectiv)] si para artha [ceea ce exista pt altul(pt. purusha); filmul proiectat
suprapus peste
[D] The mind, which is subject to change, and the Perceiver, which is not, are in proximity but are of
distinct and different characters. When the mind is directed externally and acts mechanically towards
objects there is either pleasure or pain. However when, at the appropriate time, an individual begins enquiry
into the very nature of the link between the Perceiver and perception the mind is disconnected from
external objects and there arises the understanding of the Perceiver itself.
[VIV] 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.Samyama on the self-centred one gives knowledge of
the Purusha. Enjoyment comes from the non-discrimination of the soul and Sattva which are totally different
because the latter's actions are for another. 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.
[MF]Le monde sensible se resume dans le couple Purusha/Prakriti, lesprit et la matire; Purusha est le souffle
prexistant, lenergie indiffrencie. Confondre les deux, cest tre dans lavidya(inconnaissance lie la matrialit)
Connatre Purusha, le Soi, lEsprit, le Nos des Grecs, c'est transceder la condition humaine, s'ouvrir au divin,
l'absolu.
Le noumne (du grec "nooumena", ralit intelligible, mot driv de "nos " ou "noos", intelligence, esprit, pense,
soit comme principe, soit comme facult) est un terme employ l'origine par Platon pour dsigner les "Ides", c'est-
-dire la ralit intelligible (par opposition au monde sensible, accessible la connaissance rationnelle).
La notion de noumne apparat dj dans la tradition platonicienne, pour dsigner la ralit en tant qu'elle ne peut tre
saisie que par la pense. En grec, noumenon signifie en effet "[ce qui est] pens" (de Nos, "esprit"). Selon Platon,
seul l'intellect peut accder la ralit telle qu'elle est en soi (= l'intelligible dans le vocabulaire platonicien). La
sensation ne nous livre, quant elle, que des apparences (= le sensible) et, de ce fait, nous berce d'illusions : en nous
en tenant aux apparences sensibles, il est impossible de savoir avec certitude si nous avons affaire la ralit ou si
nous dlirons. Ces apparences rsultent en effet de notre relation subjective au monde. Elle nous font croire ce que
nous voyons et entendons, comme si ce que nous croyons et entendons tait la vrit et cela d'autant plus
facilement que nous aimons y croire (car l'illusion est une erreur teinte de dsir, une erreur qui nous arrange et
laquelle on tient).
L'apparence sensible ressemble pourtant la ralit noumnale, mais grossirement seulement, au point de la rendre
mconnaissable. Par exemple, nous voyons le soleil se lever, et ce n'est pas une erreur (ni une illusion, a fortiori),
mais seulement l'apparence pour un observateur terrestre. Mais en disant que le soleil est en mouvement autour de la
Terre, en prtendant que la Terre est immobile et que l'univers entier tourne autour d'elle, en ajoutant que la Terre est
au centre du monde parce que nous l'habitons, nous allons plus loin, beaucoup plus loin beaucoup trop loin,
puisque ces propositions sont archi-fausses. L'apparence sensible est donc une copie dgrade de la ralit
intelligible. Tout cela est admirablement cont dans l'allgorie de la caverne, que vous connaissez certainement.
L'Allgorie de la Caverne
L'allgorie de la caverne est une allgorie trs clbre expose par Platon dans le Livre VII de La Rpublique. Elle met en
scne des hommes enchans et immobiliss dans une demeure souterraine qui tournent le dos l'entre et ne voient que
leurs ombres et celles projetes d'objets au loin derrire eux. Elle expose en termes imags la pnible accession des
hommes la connaissance de la ralit, ainsi que la non moins difficile transmission de cette connaissance.
http://fr.wikipedia.org/wiki/Mythe_de_la_caverne
Plato's The Allegory of the Cave is from book seven of his most famous work, The Republic. Though it was written over
2000 years ago, it still has literary value and philosophical relevance in today's world. Part of the reason The Allegory has
endured for all these centuries is that it can be interpreted any number of ways. It is a story of enlightenment. The
question is, enlightenment to what? Each person who reads it has a slightly different interpretation than the next. None of
them are right or wrong. Take from it what you will
The Allegory of the Cave, also commonly known as Myth of the Cave, Metaphor of the Cave, or the Parable of the Cave,
is an allegory used by the Greek philosopher Plato in his work The Republic to illustrate "our nature in its education and
want of education." (514a) The allegory of the cave is written as a fictional dialog between Plato's teacher Socrates and
Plato's brother Glaucon, at the beginning of Book VII (514a520a). Plato imagines a group of people who have lived
chained in a cave all of their lives, facing a blank wall. The people watch shadows projected on the wall by things passing
in front of the cave entrance, and begin to ascribe forms to these shadows. According to Plato, the shadows are as close as
the prisoners get to seeing reality. He then explains how the philosopher is like a prisoner who is freed from the cave and
comes to understand that the shadows on the wall are not constitutive of reality at all, as he can perceive the true form of
reality rather than the mere shadows seen by the prisoners.
Inside the cave
Socrates begins his presentation by describing a scenario in which what people take to be real would in fact be an illusion.
He asks Glaucon to imagine a cave inhabited by prisoners who have been chained and held immobile since childhood: not
only are their arms and legs held in place, but their heads are also fixed, compelled to gaze at a wall in front of them.
Behind the prisoners is an enormous fire, and between the fire and the prisoners is a raised walkway, along which
puppets of various animals, plants, and other things are moved. The puppets cast shadows on the wall, and the prisoners
watch these shadows. There are also echoes off the wall from the noise produced from the walkway.
Socrates asks if it isn't reasonable that the prisoners would take the shadows to be real things and the echoes to be real
sounds, not just reflections of reality, since they are all they had ever seen? Wouldn't they praise as clever whoever could
best guess which shadow would come next, as someone who understood the nature of the world? And wouldn't the whole
of their society depend on the shadows on the wall?
Release from the cave
Socrates next introduces something new to this scenario. Suppose that a prisoner is freed and permitted to stand up
(Socrates does not specify how). If someone were to show him the things that had cast the shadows, he would not
recognize them for what they were and could not name them; he would believe the shadows on the wall to be more real
than what he sees.
Suppose further, Socrates says, that the man were compelled to look at the fire: wouldn't he be struck blind and try to
turn his gaze back toward the shadows, as toward what he can see clearly and hold to be real? What if someone forcibly
dragged such a man upward, out of the cave: wouldn't the man be angry at the one doing this to him? And if dragged all
the way out into the sunlight, wouldn't he be distressed and unable to see "even one of the things now said to be true,"
viz. the shadows on the wall (516a)?
After some time on the surface, however, Socrates suggests that the freed prisoner would acclimate. He would see more
and more things around him, until he could look upon the sun. He would understand that the sun is the "source of the
seasons and the years, and is the steward of all things in the visible place, and is in a certain way the cause of all those
things he and his companions had been seeing" (516bc). (See also Plato's metaphor of the sun, which occurs near the end
of The Republic, Book VI)[3]
Return to the cave
Socrates next asks Glaucon to consider the condition of this man. Wouldn't he remember his first home, what passed for
wisdom there, and his fellow prisoners, and consider himself happy and they, pitiable? And wouldn't he disdain whatever
honors, praises, and prizes were awarded there to the ones who guessed best which shadows followed which? Moreover,
were he to return there, wouldn't he be rather bad at their game, no longer being accustomed to the darkness?
"Wouldn't it be said of him that he went up and came back with his eyes corrupted, and that it's not even worth trying to
go up? And if they were somehow able to get their hands on and kill the man who attempts to release and lead up,
wouldn't they kill him?" (517a)
http://en.wikipedia.org/wiki/Allegory_of_the_cave
La sophrologie Caycdienne et l'allgorie de la Caverne de Platon
Dans cette clbre allgorie (ou comparaison systmatique), Platon reprsente le monde matriel (ou monde sensible)
comme une caverne dans laquelle les tres humains sont enchans depuis leur naissance. Les prisonniers que nous
sommes contemplent le thtre des ombres o dfilent les apparences des choses, telles que nous les percevons. Ces
ombres sont les reflets des formes ou ides qui dfilent derrire un mur en surplomb. Elles sont claires par un grand
feu, ici reprsente comme le soleil Bien: la Vrit, la Justice, la Beaut, etc.
Le philosophe s'chappe de la caverne, grce la rflexion, et graduellement contemple le reflet des Ides dans un lac, o
elles apparaissent imparfaitement, puis directement, mesure que son regard s'habitue la lumire vive du monde des
Ides. C'est le mouvement ascendant. Mais il voit que sa mission est de montrer aux prisonniers leur erreur, eux qui
discourent sans fin sur les ombres, croyant qu'elle est la seule ralit. Il revient faire leur ducation. C'est le mouvement
descendant. Mais l, il est fort mal reu par ces mi-aveugles qui ne croient pas en l'existence du monde des Ides, qui est
pourtant le vritable monde, car l'tre humain est une me bien plus qu'un corps. Un tre humain est une me
immortelle, appartenant au monde des Ides, qui est enchan dans un corps prisonnier des apparences sensibles.
Platon utilise cette allgorie pour faire comprendre sa thorie des Ides. Dans un monde changeant o toutes les formes
sont imparfaites, la rgularit des choses ne peut provenir que de l'existence d'un moule commun: l'Ide. Par exemple:
l'Ide du cheval, l'Ide de l'homme, l'Ide de la justice, etc.
La sophrologie Caycdienne laide de ses 3 cycles (les cycles rducteur, radical et existentiel) permet lhomme, tel le
philosophe, de sortir de la caverne et de prendre conscience dune nouvelle existence libr de tout ses prjugs. Il aura
alors coeur d'aider ses semblables encore enchans dans la caverne avec leurs ombres (prjugs...) se librer et
dcouvrir leur tour la voie de la sortie.
Dans le 1er cycle (rductif) le sophro-pratiquant se dcouvre, dans le 2me cycle (radical) il se conquiert et dans le 3 cycle
(existentiel) il se transforme.
L'Allgorie de la Caverne de Platon
http://www.mlahanas.de/Greeks/PlatosCave.htm
Glaucon:Sommes-nous condamns vivre dans lillusion ?
Socrate: Maintenant, repris-je, reprsente-toi notre nature selon qu'elle est ou qu'elle n'est pas claire par l'ducation *
. Figure-toi des hommes dans une demeure souterraine en forme de caverne, dont l'entre, ouverte la lumire, s'tend
sur toute la longueur de la faade ; ils sont l depuis leur enfance, les jambes et le cou pris dans des chanes, en sorte
qu'ils ne peuvent bouger de place, ni voir ailleurs que devant eux ; car les liens les empchent de tourner la tte ; la
lumire d'un feu allum au loin sur une hauteur brille derrire eux ; entre le feu et les prisonniers il y a une route leve ;
le long de cette route figure-toi un petit mur, pareil aux cloisons que les montreurs de marionnettes dressent entre eux et
le public et au-dessus desquelles ils font voir leurs prestiges.
Je vois cela, dit-il.
Figure-toi maintenant le long de ce petit mur des hommes portant des ustensiles de toute sorte, qui dpassent la hauteur
du mur, et des figures d'hommes et d'animaux, en pierre, en bois, de toutes sortes de formes ; et naturellement, parmi ces
porteurs qui dfilent, les uns parlent, les autres ne disent rien.
Voil, dit-il, un trange tableau et d'tranges prisonniers !
Ils nous ressemblent, rpondis-je. Et d'abord penses-tu que dans cette situation ils aient vu d'eux-mmes et de leurs
voisins autre chose que les ombres projetes par le feu sur la partie de la caverne qui leur fait face ?
Peut-il en tre autrement, dit-il, s'ils sont contraints toute leur vie de rester la tte immobile ?
Et des objets qui dfilent, n'en est-il pas de mme ?
Sans contredit.
Ds lors, s'ils pouvaient s'entretenir entre eux, ne penses-tu pas qu'ils croiraient nommer les objets rels eux-mmes, en
nommant les ombres qu'ils verraient ?
Ncessairement.
Et s'il y avait aussi un cho qui renvoyt les sons du fond de la prison toutes les fois qu'un des passants viendrait
parler, crois-tu qu'ils ne prendraient pas sa voix pour celle de l'ombre qui dfilerait ?
Si, par Zeus, dit-il.
Il est indubitable * , repris-je, qu'aux yeux de ces gens-l la ralit ne saurait tre autre chose que les ombres des objets
confectionns.
C'est de toute ncessit, dit-il.
PLATON,La Rpublique, Livre VII,
tr. fr. E. Chambry, d. Les Belles Lettres, 514a-517c
Enlightenment
http://skyboom1.tripod.com/index27.html
In the ancient sense, Enlightenment is described merely as liberation from suffering. If you consider that suffering arises
from ignorance-that it is in the perception of the fact rather than the fact itself, it is easy to see the connection. It is very
easy to see Enlightenment (Illumination) and Ignorance (Darkness) as opposite ends of the same spectrum..
Enlightenment can be spoken about in 3 levels, although the enlightenment experience varies greatly. At the first level it
is experiencing or perception of reality as it is. You could say that reality unveils itself to you. The Mind no longer
interfers with the experience. Today when you are looking at the world; you are not actually seeing it. What is happening
within is a lot of chatter. There is interference from the past, so much judgment, and day dreaming about the future.
Enlightenment at this stage is where the interference of the mind stops. The eyes begin to see. The ears begin to truly
hear. The senses are no longer numbed or overridden by the internal dialog. You could say they spring to life
At the second stage Enlightenment is feeling a tremendous sense of connectedness with the world around you. You feel
connected to the sky, the earth, the food you are eating, the grass you are sitting on, the person you are speaking with, the
birds. You can see how the entire creation went into the tiniest thing. Nothing is absolute. Nothing stands alone. There is
an intense sense of sacredness and gratitude. There is a sense of belonging. All obsession is appeased.
At the third stage Enlightenment it is no longer merely a sense of connectedness but an experience of complete union with
the Universe. You experience Cosmic Consciousness. You are what you see. There is no sense of separate existence.
You will experience an absence of suffering and a tremendous flowering of the heart where youll begin to discover states
of love and compassion. In these times we are basically living for ourselves. "I live for my self and you live for yourself" is
the philosophy and therefore there is really no one there at all to care for each other. It has become a planet of orphans
with no parents. A planet of patients with no doctors. In this state you will begin to care for others. Not just a few loved
ones here and there but for all of humanity there is deep concern and compassion.
One who is Enlightened has no suffering in his life, therefore he also does not create suffering for others or for the world
around him. If you look at the world you find that happy person gives happiness to others and such of those people who
are constantly mad at others, hurt others, curse others, and seek revenge are suffering within. One who is suffering
spiritually and psychologically is a danger to the world around him.
Man in his natural is enlightened. Suffering is the aberration. There was a time when enlightenment was the rule rather
than the exception. The seemingly "unused" space in the left cerebral cortex of the brain is a remnant of that time. It was
once used to get in touch with and experience Cosmic Consciousness. Many factors went into the gross degeneration of
human consciousness. Some were planetary. A star called Mulam has recently entered near proximately to the Earth.
When the Earth is receiving cosmic radiation from this star, it affects the DNA of man. He naturally functions differently.
His senses and the mind are affected and he opens up to the mystical realm. When the Earth is not receiving emanations
from this star his consciousness becomes dull, his senses are numbed and the mystical dimension closes. He becomes more
of a physical being unable to determine what is essential for life on this planet and what is irrelevant. He becomes very
insecure and dangerous to the planet.
Right now the Earth is receiving radiations from Mulam. The Cosmic Energy is flowing on to the Earth. It has been
approximately 24,000 years. While this phenomenon signifies Earth changes, it also means that enlightenment is available
to the average being. States of consciousness once attained by just a few sages, saints, mystics, and prophets are available
to any who seriously seek liberation from ignorance and its ugly spawn, suffering.
Many a master when asked how long before a man can become enlightened has replied "Aeons.".
It already has been aeons. Man has been in a fallen state of ignorance and suffering as long as history has been recorded.
Those days are gone. The first step in the journey of Transformation & Enlightenment is knowing that it is currently
possible for you to attain in this lifetime.
There are really only two questions to ask of anyone to determine if it is appropriate or time to embark on this profound
inward journey. They are:
"Are you suffering?" and Do you wish to be free of that suffering?
If the answer is a resounding "yes!" your time has come.
When we return from the lunch break I will teach to you a chakra activation meditation that will help you greatly on
your journey. It has been used by siddhis and enlightened beings throughout the ages and is part of the daily sadhana
that is prescribed before one can participate in a mukti yajna at Satyaloka and receive the dikshas. Those that are able to
fast today should do so. Those going to Satyaloka will be fasting one day a week as preparation. You will be given an herb
that is gathered in the mountains of India that will remove the mucus that your body has accumulated for that week. It
will be necessary to work on and purify the physical body before attending the mukti yajna. Excess mucous in the body
will be a detriment to you on your journey. Please start your sadhanas now. Eat lightly, if at all today. Remember, the
yajna starts for you from when you apply, not when you set foot in Satyaloka. If you are well prepared you will receive
tremendous benefit. Those of you who have shipped breakfast as instructed and are able to fast for the rest of the day, I
will give some of this herb that removes mucus to to take this evening. You must fast to take it. Also, please maintain
silence during the break.
We have spoken about consciousness this morning and I would like to pose a question for you to contemplate while on
your break. The question is: "What is consciousness?" I will give you a hint, it is sound based. You must keep silent to see
this..
[RO] n filosofia Samkhya exist un principiu de baz care spune c chitta si purusha sunt Ioarte diIerii si
sunt separai prin natura lor, dar ei par s Iie acelasi lucru datorit lui avidya (ignoranei; iluziei). Atunci cnd
realizm sau simim c purusha si chitta sunt unul si acelasi lucru, acest lucru este numit bhoga sau
experien. Aceasta experienta este un produs al ignoranei (avidya). Datorit ei cunoasterea c purusha si
chitta sunt total diIerite, este uitat sau ascuns. Realiznd samyama asupra constiinei de sine, distinct de
constiina obiectiv, se dobndeste cunoasterea lui purusha.
Trebuie s nelegem ce este constiin obiectiv si ce este constiin subiectiv. Constiina obiectiv se
bazeaz pe greseala c purusha si chitta sunt acelasi lucru, dar atunci cnd se realizeaz distincia lor,
constiina obiectiv este nlocuit de constiina subiectiv. n samyama meditm asupra acestei diIerene.
Purusha este neschimbat, n timp ce chitta se schimb. Prin samyama natura lui purusha este neleas.
Pentru a realiza purusha, trebuie s trecei dincolo de prakriti. Aceasta este constiina subiectiv sau
constiina de sine. Constiina de sine apare dup ce prakriti a Iost depsit. Atunci distincia dintre purusha si
prakriti este realizat plenar. Dup ce s-a realizat acest lucru, nu mai exist bhoga, adic constiin obiectiv,
deoarece avidya (ignorana; iluzia) a disprut.
Capacitatile extraordinare de perceptie /Extraordinary Capacities of Perception /Les facults subtiles
de percevoir directement/ Las Percepciones Paranormales
[in alte variante apare in pozitia: YS 3.36]
YS 3.37. : 7||-7|*|*7||*|| 7|
tatah prtibha-srvana-vedandarssvda-vrtt jyante.
tatah prtibhasrvanavedandarssvdavrtt jyante // (36.1)
tatas prtibha-srvana-vedana-darsa-svda-vrtt jan
tatah pratibha-shravana-vedana-adarsha-asvada-varta jayante
Traducerea convergenta/Convergent translation:
R: Din aceasta [ samyama pt. realizarea cunoasterii Sinelui ( purusha jnana) prezentata in YS 3.36]
se nasc ( jayanta) capacitatile subtile directe de perceptie (pratibha) [ perceptia extrasenzoriala
nemijlocita a celor cinci tanmatra] [la nivelul diferitelor campuri senzoriale cum ar fi:] shravana
(auzul; clarauzul), vedana (perceptia tactila), adarsha (vazul; clarvederea), asvada (gustul) si
varta (mirosul) ;
E: From this [samyama to realize Self knowledge(purusha jnana)] are born (jayanta) the subtle
direct powers of perceptions (pratibha) [in the sensory areas of] shravana (hearing;
clairaudience), vedana (touch; subtle touch), adarsha (vision; clairvoyance), asvada (taste) and
varta (smell).
F: partir de cela [grce au samyama pour raliser la connaissance du Soi veritable (purusha
jnana)] naissent (jayanta) les facults subtiles de percevoir directement (prathiba) au niveau de
l'audition (shravana), de la perception tactile(vedana), de la vision(adarsha), du got (asvada) et
de l'odorat(varta)
S: De ah (tatah) [como resultado del samyama que provoca el conocimiento del s mismo
(purusha jnana)] se logra las percepciones paranormales (prathiba) asociadas al odo(shravana),
tacto(vedana), vista(adarsha), gusto(asvada) y olfato(varta).
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
tata(tatah, tatas, tato)( 8 ) = R: MW432.2 (indeclinabil) de aici; de aceea;din aceasta(parinama: transformari);
apoi;atunci;in consecinta, din aceasta forma, de aici, de acolo; din acel moment, pt.aceasta, pt. atat; asa, cum, egal cu; (neutru,
dativ, singular) deriva de la tad (1, ce, care, cui; 2, acesta,acela; 3, al lui;al lor ); gratie acestuia [controlului asupra
elementelor(bhuta-jayah)] I.22 - I.29 - II.48 - II.52 - II.55 - III.12 - III.36 - III.43 - III.46 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
E: by that; thereafter;therefore, from these, from that[mastery over the elements(bhuta-jayah)]; there;then, at this point; F:
partir de cela; grce cela; de l; par l [ la victoire sur les lments (bhuta-jayah)]; S: MW432.2 (indeclinable) en
consecuencia, de esta forma, de ah, desde all, desde entonces, por eso, por lo tanto, por consiguiente, as, como, igual que;
(neutro, ablativo, singular) deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de l, de ellos); I.22 - I.29 - II.48 - II.52 - II.55
- III.12 - III.36 - III.43 - III.45 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
(pratibha) (R) = R: MW706.3 (masculino) experienta directa; intuitie; capacitati de cunoastere directa; cunoastere
eliberatoare (trakajna); semn de iluminare; cunoastere supranormala; cunoastere transcendental; perceptia extrasenzoriala
nemijlocita a celor cinci tanmatra; perceptie supranaturala; intuitie; Iacultatea de constiin superioar;premonitie; precognitie;
iluminare spontana; cunoastere instantanee realizata fara ajutorul cunoasterii corecte mijlocite[de impulsurile din mediu
receptionate de simturi si procesate analitic si analogic; marturiile senzoriale, rationale ori cele emise de autoritati credibile
(parinti, scoala, religioase);vedeti YS 1.6 (pramna)], pra (inainte de ceva, in fata) + ati (super, peste, deasupra, in
varful;dincolo) + \bh (a ilumina, a straluci); III.37(36); prtibhd (masculin, ablativ, singular) III.34(33); E: MW706.3
(masculine) supernatural perceptions; intuitional or extraordinary capacities for perception; intuitive light of higher knowledge;
prescience; faculties of premonition; intuitional knowledge; spontaneous enlightenment; spontaneous illumination; sudden
enlightenment, insight, intuition, direct knowledge [without the help of right perception or valid cognition (pramna);see YS
1.6], glimmer of enlightenment, liberating knowledge (trakajna); supernormal knowledge,direct
knowledge,intuition,prescience, pra (before smth.; ahead, in front,before) + ati (super, over, above, at top of, beyond) + \bh
(illuminate,enlighten,shine, make glimmer,radiate,emit light); III.37(36); prtibhd (masculine, ablative, singular) III.34(33); F:
exprience directe; intuition; l'clair de la connaissance directe; une facult de la conscience holistique(prathiba) qui peroit
directement; les facults subtiles de percevoir directement; les pouvoirs surnaturels dentendre(shravana), du toucher (vedana),
du voir(adarsha), du got (asvada) et du sentir (varta);S: MW706.3 (masculino), la intuicin, conocimiento trascendental;
percepciones paranormales; iluminacin espontnea; conocimiento instantneo (sin el concurso de pramna), atisbo de
iluminacin, conocimiento liberador (trakajna); pra (antes de algo, delante) + ati (sobre, encima, ms all) + \bh (iluminar,
brillar); III.37(36); prtibhd (masculino, ablativo, singular) III.34(33);
Uvaa (shravana) = R: auz; facultatea de a auzi; care pot fi auzite;textele sacre(auzite); E: hearing; F: quon peut
entendre(Veda);
vedant (vedana) = R: simtire; perceptia tactila(pipaitul); perceptie;cunoastere; E: sensitivity; feeling; F: perception;
sensation; toucher; perception tactile;
darDDGDUVKD = R: faptul de a vedea; vizualizare; oglinda; E: seeing ;mirror; F: fait de voir;miroir;
svda (asvada) = R: gust; facultatea gustului; E: tasting; F: got;
vrtt (varta) = R: miros; facultatea mirosului;; E: smelling ; F: odorat;
jyante (jayante) = R: sunt produse;se petrec;se intampla;se nasc; E: occur, proceed, arises, born; produced; F: naissent;
Comentarii/Commentary:
[DM]Din aceasta practica[samyama asupra artha-continutului sursa (subiectiv; esential) al constiinei pe parcursul
centrarii in noi insine; prin samyama asupra constiinei subiective(purusha)] apar capacitatile directe subtile de
cunoastere de genul pratibha(perceptia extrasenzoriala nemijlocita a celor cinci tanmatra) la nivelul
shravana(auzul subtil),vedana(perceptiei tactile), adarsha(vazului), asvada(gustului) si varta(mirosului subtil) ;
[DM] partir de cela (la connaissance du soi mme) naissent (jayanta) les facults subtiles de percevoir directement
(prathiba) au niveau de laudition (shravana), de la perception tactile(vedana), de la vision(adarsha), du got
(asvada) et de lodorat(varta) [Et ainsi, il peut maintenant tre possible de recevoir directement lenseignement de la
divine intelligence (Purusha)].
[RO] Facultile transcendentale care privesc organele de sim sunt numite Iaculti pratibha, cum ar fi
pratibhashravan, pratibhadarshan s.a.m.d. Cuvntul pratibha este comun tuturor celor cinci Iaculti. Prin
practicarea lui samyama asupra lui purusha sau constiina subiectiv, asa cum s-a descris n sutra precedent,
si Iac apariia Iacultile transcendentale (pratibha) care aparin organelor de sim. Uneori ntlnim oameni
care au aceste Iaculti, dar ele nu trebuie conIundate cu telepatia, clarviziunea etc. Aceste Iaculti sunt
rezultatul lui samyama asupra constiinei subiective. Ele aparin lui Ishvara, si sunt omnisciena, omnipotena
etc. Ele sunt obinute prin samyama asupra lui purusha.
[H] Thence (from the knowledge of Purusha) arise Pratibha (prescience), Shravana (supernormal power of
hearing), Vedana (supernormal power of touch), Adarsha (supernormal power of sight), Ashvada
(supernormal poker of taste) and Varta (supernormal power of smell)/ Donc (de la connaissance de
Purusha), advient pratibha (les pouvoirs surnaturels), shravana (dentendre), vedana (du toucher),
adarsha (du voir), asvada (du got) et varta (du sentir)
Darul si blestemul vin intotdeauna simultan pentru cei nepregatiti
[Nota: In unele variante acesta sutra apare in pozitia YS 3.36 or 3.37]
[Note: In some renditions this is sutra YS 3.36 or 3.37]
YS 3.38. ||| | |:
te samdhv upasarg vyutthne siddhayah.
te samdhv upasarg vyutthne siddhayah // (37.1)
tad samdhi upasarga vyutthna siddhi
Traducerea convergenta/Convergent translation:
R: Aceste [capacitati extrasenzoriale descrise in YS 3.37] sunt siddhis[perfectiuni; haruri,daruri
divine; puteri miraculoase] doar pentru vyuttana (starea de veghe profana orientata catre
periferie) insa sunt obstacole sau blesteme (upasarga) pt. samadhi (starea orientata spre centru
in cursul careia se manifesta transa mistica ori identificarea subiect-obiect si functionarea
holografica) [pt. cei ce doresc sa realizeze supremul siddhis-Eliberarea(Kaivalyam)]
[Nota: Acestea (puterile psihice men|ionate n sutra anterioar) constituie obstacole pt. calea
centripeta a functionarii holografice (samadhi), dar sunt desavarsiri, impliniri, perfectiuni, haruri
divine(siddhis) pentru cei aflati n starea de constiin| obisnuit orientata catre exterior (vyuttana).]
E: These [extra sensory powers; supernatural or divine powers] are perfections, divine gifts or
accomplishment (siddhis), in the worldly state when the mind is outward-turned (vyuttana), but
they are obstacles(upasarga) in the way of Samadhi (in the state of holografic functioning when
we are beyond subject-object duality).
F: Ceux-ci [ces perceptions para-normales] sont des pouvoirs divines, des donnes du Dieu ou
perfections(siddhis) dans l'tat de veille normal fluctuant de la pense tourne vers l'exterieur
(vyuttana) mais des obstacles(upasarga) dans la voie du samadhi [dans l'tat de l'union
holographique tourne vers le Centre et la Liberation(kaivalyam)]
S: Estos [poderes psquicos mencionados en el sutra anterior] son obstculos (upasarga) en
samadhi (nstasis; interiorizacin completa) y perfecciones (siddhis; logro;de poderes
sobrenaturales) en el estado de conciencia ordinario (vyuttana);
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
te = R: aceste(siddhis); ele; E: they, these (attainments); F: ceux-ci;
samdhu = vedeti:samdhi (YS 3.3) ; E: meditation in its higher state, deep absorption of meditation, the state of perfected
concentration; ; S: interiorizacin profunda;
upasarg = R: obstacol, impediment; piedica; perturbatii;atasari subtile de periferie; blestem E: obstacle, hindrance,
impediment ; F: obstacle ; malheur ;mal ; S: impedimentos; obstculos;
vyutthna(vyutthana)(4 3B) = R: MW1040.1 (masculin) 1) externalizare; emergenta; aparitie; starea de veghe profana
atasata(pilotata) de periferie(multiplicitate) si de ego; agitatie; activitate independenta(fracturata) intensa, 2) desteptare, trezire; a
iesi la iveal (renasterea constiinei precedente); a iesi;a apare; a se indrepta asupra obiectelor exterioare; vi (divizat;separat,departat, a
se distanta) + ud (a ajunge, a sosi;sus;in fata;a avansa) + thna, deriva de la \sth (a ramane,a sta, a locui;a continua,a adopta o
pozitie;a intra intr-o stare); III.9; vyutthne (masculin, locativ, singular) III.38 ; E: emergence; the outgoing( mind)[worldly mind]
emersion. arising; awaken, wake up, arouse; mental fluctuation; exit, leave, go out; appear, come into view; escape; enter; S:
MW1040.1 (masculino) 1) gran actividad independiente, agitacin, emergencia; 2) despertar, salir o dirigirse hacia los objetos
exteriores; vi (dividido, apartado, lejos) ud (arriba, adelante) thna, deriva de \sth (permanecer, continuar, adoptar una posicin);
III.9; vyutthne (masculino, locativo, singular) III.38 ;
siddhi= R: perfectiuni; desavarsiri, impliniri, perfectiuni, haruri divine; puteri supranaturale de cunoastere si de actiune; puteri
miraculoase; puteri psihice. capacitati divine; haruri; daruri; efecte ce apar natural ca feedback-uri al progresului realizat in
centrare-ajungerii la Altar; E: perfection, attainment; accomplishment, achievement;subtle experiences, psychic abilities;
ESP,extra sensory powers; supernatural or divine powers psi powers,supernatural or divine powers; breakthrough ;break-
through; F: accomplissement; aboutissement; perfection; efficacit, succs; perfection acquise, habilet; pouvoirs occultes;
pouvoirs psychiques et autres; pouvoirs surnaturels ; Sanskrit : pouvoir "surnaturel" ou ralisation. Surtout au pluriel : pouvoirs
dit "surnaturels" qui sont en ralit naturels l'me, lorsqu'elle exprime son essence, ou identit Shiva. Ce sont les pratiques, ou
sadhanas yogines soutenues qui veillent le rseau des chakras et nadis des corps physique et subtiles, et le font s'panouir. Les
siddhis peuvent se manifester pendant que l'adepte poursuit sa recherche spirituelle, une fois qu'il en a atteint l'objectif, la
ralisation du Soi, ou aprs avoir rpt cette exprience de nombreuses fois; pouvoirs divins, pouvoir magiques ;
pouvoirs miraculeux,miracles, pouvoirs surnaturels ; pouvoirs supranormal ; accomplissement, succs; 2) pouvoir supranormal
acquis par la pratique de la transe(samadhi)[YS 4.1] et d'une ascse (tapas) exigeante, ou s'veillant spontanment en cas de
maturit spirituelle. Bien qu'ils se manifestent spontanment et selon les besoins et capacits de l'individu, ils sont considrs
comme des entraves sur la Voie, en tant qu'ils viennent subtilement renforcer l'auto-satisfaction et l'gosme. Il est conseill de ne
pas les cultiver, voire de les abandonner, pour aller plus avant; prparation (des aliments) ; dmonstration, preuve, conclusion,
validit ; science, connaissance parfaite ; chance, avantage, prosprit ; phil. [yoga] pouvoir surnaturel, puissance magique; l'un
des 8 pouvoirs surnaturels canoniques; cf. ashtasiddhi ;myth. np. de Siddhi, la PerIection personniIiee, Iille de Prajpati; |SP.|
pouse de Ganesha, dont elle enfanta de Kshema; siddhir astu (formule de bndiction concluant un dit) qu'il en soit ainsi ; les
dons du Dieu; S: perfecciones logro; poderes psquicos; poderes sobrenaturales;
Comentarii/Commentary:
[DM] Ancorat de periferie nu poti sa te deplasezi spre centru . Aceste puteri psihice, desavarsiri, impliniri,
perfectiuni, haruri divine(siddhis) nu sunt decat cenusa lasata de ardere, efecte ale centrarii si alinierii, fructe ale
functionarii holografice. Atasarea de aceste efecte sau fructe reprezinta un obstacol pt. practica functionarii holografice
(samadhi). These experiences resulting from samyama are obstacles to samadhi, but appear to be attainments or powers
to the outgoing or worldly mind
[VIV]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.
[RO] Din punct de vedere extrovert, ele sunt puteri psihice, dar n ceea ce priveste samadhi, ele acioneaz ca
piedici. Mintea unui yoghin nu rmne tot timpul n samadhi. Ea Iluctueaz, avnd si constiina lumii. n
aceast stare, aceste puteri pot Ii maniIestate, dar atunci cnd yoghinul este n samadhi, aceste puteri creeaz
tulburri dac li se permite s se maniIeste. Yoghinul poate Iace uz de ele dup ce iese din meditaie.
Primul stadiu de siddhi este atunci cnd aspirantul este n samadhi. Chiar dac el nu doreste aceste siddhis,
ele vor veni la el automat, datorit dezvoltrii constiinei superioare n meditaie proIund. Atunci cnd aceste
siddhis se maniIest, ele creeaz tulburare n samadhi, prin generarea unui Iel de vibraie psihic. Acest lucru
deranjeaz starea de samadhi, dar n aIara acestei stri aspirantul poate percepe sau proba efectele acestora.
Vysa Yoga-Bhshya (s. V.)
(Bhasya) te prtibhdayah samhitacittasya+utpadyamn upasargs taddarshanapratyankatvt
vyutthitacittasya+utpadyamnh siddhi1P.
El conocimiento espontneo y los otros (conocimiento de lo sutil, oculto o lejano, en el pasado o en el futuro), son
obstculos cuando aparecen en una mente concentrada (samhita). (Pero) cuando surgen en el estado de
conciencia ordinario, son perfecciones.
La conciencia despierta, vyutthna, es el modo de conciencia predominante, en el cual la "egoidad" (psique, jva) es
reforzada por el karma, o gradualmente minada a travs de una inversin espiritual de los propios valores, actitudes,
pensamientos y acciones (Feuerstein, George "The Shambhala Encyclopedia of Yoga").
Shankara Bhagavatpda Yoga-Bhshya-Vivarana (s. XIV)
(Vivarana) En una mente concentrada en purusha son obstculos porque se oponen a la visin de purusha.
Aparecen a raz del samyama en purusha, pero no en una mente concentrada (samhitacitta) y (por tanto)
desapegada.
El aforismo precisa en efecto que "mientras uno esta sumergido en la dispersin y confusin, los siddhi tienen que
verse como ayudas para encontrar la claridad. Realizado esto, se convierten en obstculos si uno se ata a ellos..."
(Lorin, Franois "Viniyoga").
Patjali en ninguna parte rechaza el valor de los siddhi. Esto debera quedar claro dado el extenso catlogo de
poderes parapsquicos (vibhti) dados. Este aforismo, citado a menudo, no se refiere de hecho a los siddhi en
general, sino especficamente al gnero de las intuiciones (pratibh) (Feuerstein, George "Textbook of Yoga").
Este aforismo no debe interpretarse como un rechazo general de los poderes paranormales logrados con la prctica
de la restriccin completa y con tcnicas similares. Patjali solo quiere cualificar las afirmaciones precedentes
relativas a un grupo de fenmenos que suceden como momentos culminantes durante la vida corriente del yogui y
no, como a menudo se piensa, durante el estado de nstasis (Feuerstein, Georg "The Yoga-Stra of Patajali").
El aforismo se refiere directamente a los poderes sensoriales citados con anterioridad, pero muchos comentaristas
lo extienden a todos los otros (Gardini, Walter "Los poderes paranormales en el Yoga clsico y en el cristianismo").
Chittasya Parasharira Avesha Puterea de a transfera constiinta intr-un alt corp The power to
transfer consciousness into another body Le pouvoir de transfert de la conscience dans un autre
corps La facultad de la conciencia para entrar en otro cuerpo
[in alte variante in pozitia: YS 3.38]
YS 3.39. 7|7|~| 7|*| |? 7||7:
bandha-krana-saithilyt pracra-samvedanc ca cittasya para-sarirvesah.
bandhakranasaithilyt pracrasamvedanc ca cittasya parasarirvesah // (38.1)
bandha-krana-saithilya pracra-samvedana ca citta para-sarira-vesa
bandha karana shaithilyat prachara samvedanach cha chittasya para sharira aveshah
Traducerea convergenta/Convergent translation:
R: Puterea de a transfera(avesha) constiinta [insotita de corpul sau subtil] intr-un alt corp sau puterea de a
intra in alt trup devine posibila [prin samyama] in vederea scaderii (shaithilya) cauzelor(karana) atasarii
(bandha) de corpul grosier si prin cunoasterea(samvedana) functionarii ori a manifestarilor (prachara)
mintii(chitta) [si a portilor de trecere in vederea iesirii din corpul dens].
E: The power to transfer consciousness into another body is obtained [using samyama] on the
relaxation(shaithilya) of the attachment(bandha) [by loosening the causes of bondage to the body ] and
awareness of how the mind(chitta) move [in order to becoming aware to the passages of the flow of vital
currents] .
F: Le pouvoir de transfert de la conscience (avec son corps subtil) dans le corps d'autrui ou le pouvoir
d'entrer dans un autre corps devient possible[grce au samyama sur]le relchement des cause(karana)
de l'attachement(bandha) son corps et par la connaissance exprimental des
fonctionnements(prachara) du mental(chitta) [et des passages des curents subtiles de la force vitale ou
souffle, pour se dgager du corps dense]
S: La facultad de la conciencia (con el cuerpo sutil ) para entrar(avesha) en otro (para) cuerpo (sharira)
[facultad de penetrar en otro cuerpo] proviene(a travs del autocontrol) del debilitamiento(shaithilya) de la
causa (karana) de los apegos (bandha) y del conocimiento completo (samvedana) del camino de los
movimientos (prachara) de la mente (chitta).
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
bandha(bandha)(40) = R: MW720.3 (masculino) 1) conexiune cu ceva, a pune alaturi de ceva,a uni; 2) fixare,
focalizare; legare, unire, atasare; conectare; retinere;ingradire; relatie; deriva de la: \bandh (a atasa;a lega ); III.39; bandha
(masculin, nominativ, singular) YS 3.1;; E: binding to, holding, fixing, uniting; link, fixation; focusing; confining;
F: lien, attache, liaison ou la fixation (d'attention); chane, fait de ne pas avoir atteint la libration; S: atar;llegar;la fijacin;
MW720.3 (masculino) 1) conexin con algo, poner junto a algo, unir; 2) fijacin, atadura, unin, apego; deriva de \bandh (atar);
YS 3.39; bandha (masculino, nominativo, singular) ;YS 3.1;
kraa (karana) (41H) =R: MW254.1 (masculin) a face; a observa; a cauza, a declansa; producere;implinire;
corpul cauzal sau karmic (karana sharira); deriva de kr (a face,a representa); ll.2; karant (masculin, ablativ,
singular) lll.18; (neutru) cauza, origine;YS lll.39;E: MW254.1 (masculine) to do, cause; create, produce, make;make
happen, bring forth; entail, involve, occasion, precipitate, trigger; causal body(karana sharira); observing; cause,
perception production, accomplishment; making; derivated from kr (make; manufacture; create; construct, build;
shape; compose; emit; conduct (war, battle); prepare, do; perform; effect;represent, portray, depict; perform, stage;
enact; give) ; ll.2; karant (masculine, ablative, singular) lll.18; F: cause;motif;raison; cause premire; S: MW254.1
(masculino) hacer, causar, ocasionar; deriva de kr (hacer, representar); ll.2; karant (masculino, ablativo, singular)
lll.18; (neutro) causa, origen lll.39;
DLWKLO\t(shaithilya) = R: slabire;diminuare;relaxare; E: relaxation; F: relchement;diminution;
pracra (prachara) = R: manifestare; aparitie; E: movement, passage; ; F: manifestation;apparition;
savedant (samvedana) = R: simtire;perceptie;cunoastere; E: sensitivity; F: connaissance;
ca(cha)(V) = R: MW380.1 (conjunctie) 1) si; ori; de asemenea; pe langa; la fel; inclusiv; 2) realmente, desigur; fara indoiala,clar;
3) nimic mai mult decat; 4) dar, insa;;YS I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 -
III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21; E: MW380.1 (conjunction); 1) and; or; too, also, either; besides; included,
inclusive, enclosed; 2) really, actually, indeed ;certainly, doubtlessly, definitely; surely, assuredly; 3) nothing more than; 4) but,
yet; ; F: et ; S: MW380.1 (conjuncin) 1) y, tambin, incluso; 2) realmente, ciertamente; 3) nada mas que; 4) pero; YS I.29 - I.44 -
I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21;
citta(chitta)(V) = R: MW395.3 (neutru) mintea[tiparul "etichetarii",care apeleaza la simboluri verbale(cuvinte) sau
vizuale(imagini, ideograme, caractere), conduce la o eroare de procesare a realitatii si la traducerea termenului citta(chitta)
drept obiect;in realitate chitta nu este un obiect, ci un proces ,un fluviu,un flux de vrittis]; traficul din minte; amintiti-va ca "nu ne
putem scalda de doua ori in apa aceluiasi ru"; in univers nu exista lucruri ci doar procese-mintea este o curgere ca un ru ,care
se modifica permanent, un trafic de imagini, gnduri, senzatii (vedeti:vritti);a considera mintea un obiect conduce la neglijarea
"vegherii": mintea e un proces, ca si un ru iar fara practicarea constientei impartiale nu trecem dincolo de tesatura care
alcatuieste ecranul; constiina periferica; mentalul; substanta mentala; ratiunea, inteligenta, constiina;procesele care conduc la
manifestarea ecranului mental; constiena;memorie(a-si aduce aminte);gnd, idee,parere; deriva de la \cit (a percepe, a
observa,a cunoaste); 1) senzatie perceputa, asupra careia mintea se fixeaza; 2) mintea ori constiinta in totalitatea sa, impreuna cu
toate activitatile si functiile sale 3) sediul, organul, ansamblul functiilor, activitatilor, proceselor intelectuale, volitive si
emotionale ale individului; 4) se compune din intelect (buddhi, mahat; asmitmatra), constiinta existentei individuale
(asmit, ahmkara) si mintea sensibila (manas) sau centralizatorul terminalelor (indriya)de perceptie senzoriala(jnanen
indriya) si de actiune (karmen indriya); 5) termen similar conceptului de instrument intern (antahkarana) din Samkhya si
Vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.35 - IV.15 - IV.16 - IV.18 - IV.21; cittam (neutru, nominativ, singular) I.37 - IV.5 -
IV.23 - IV.26; cittasya (neutru, genitiv, singular) II.54 - III.1 - III.11 - III.12 - III.38 - IV.17; cittni (neutru, nominativ, plural)
IV.4; E: mind;mind stuff; consciousness; reason ;intelligence; mental screen; F: mental; S: MW395.3 (neutro) mente, razn,
inteligencia, conciencia; deriva de \cit (percibir, observar, conocer); 1) sensacin, aquello que es percibido, aquello sobre lo que
la mente se fija; 2) mente o conciencia en su totalidad, como conjunto de todas sus actividades y funciones; 3) la sede, el rgano,
el conjunto de las funciones, actividades, procesos intelectivos, volitivos y emocionales del individuo; 4) se compone de intelecto
(buddhi, asmitamatra), conciencia de existencia individual (asmit, ahamkara) y mente sensible (manas); 5) es similar al
concepto de instrumento interno (antahkarana) en el samkhya y el vedanta); I.2 - I.30 - I.33 - III.9 - III.19 - III.34 - IV.15 - IV.16
- IV.18 - IV.21; cittam (neutro, nominativo, singular) I.37 - IV.5 - IV.23 - IV.26; cittasya (neutro, genitivo, singular) II.54 - III.1
- III.11 - III.12 - III.39 - IV.17; cittni (neutro, nominativo, plural) IV.4;
para(91R ) = R: MW586.1 (masculin) suprem, superior, profund, elevat 2) altul;exterior;altora;diferit, dupa;urmand; 3) indica la
ideea de a merge dincolo de; III.19 - III.38; param (neutru, nominativ, singular) cel mai nalt; YS 1.16; paraih(parair)
(masculin, instrumental, plural);deosebit; fata de celelalte(corpuri);cu altii; YS 2.40; E: MW586.1 (masculin) suprem, superior,
profound, the highest;ultimate; 2) other;different;stranger; following; after; something which comes next, something which
follows after; 3) go further than, farther, go beyond that; III.19 - III.38; param (neutru, nominativ, singular) I.16;
paraih(parair) (masculin, instrumental, plural) other; with others; the body of others; YS 2.40; ; F: autre;extrieur; S:
MW586.1 (masculino) supremo, superior, profundo, elevado 2) otro, diferente, siguiente; 3) indica la idea de ir mas all; III.19 -
III.38; param (neutro, nominativo, singular) I.16; paraih(parair) (masculino, instrumental, plural) II.40;
DUra (sharira) = R: corp; E: body; F: corps;
veDDvesha) = R: intrare; trecere; pasaj de trecere:chitta-vaha-nadi; luare in posesie a unui alt corp fizic (para-sharira);
E: entering; passages; entry; F: fait dentrer; de semparer;dvouement;possession malfique; S: entrar penetra (el cuerpo de
otra persona) ;
Comentarii/Commentary:
[DM] Nota: Manifestarea (prachara) capacitatii de trecere a constiintei (capacitatea de influentare a altor
minti si corpuri) si avesha[de luare in posesie a unui alt (para) corp fizic (sharira)] se realizeaza prin
samyama care vizeaza cunoasterea si controlul nemijlocit in vederea shaitilya(slabirii;relaxarii;diminuarii)
bandha(legaturilor) de tip karana (cauzal)[din karanamaya kosha; slabirea conexiunilor dintre corpul fizic
si cel subtil se realizeaza prin abandonarea Ialsei personalitati identiIicata cu invelisul Iizic si prin cunoasterea
si controlul nemijlocit al circulatiei curentilor vitali din invelisurile subtile subordonate corpului cauzal -
karanamaya kosha];[ritualul tibetan al transferului centrului mobil de constiinta al maestrului spiritual Dalai
Lama intr-un copil de sapte ani care a fost in prealabil instruit sa fie gazda]
[SJ] By loosening one's attachment to the body, and becoming profoundly sensitive to its currents,
consciousness can leave this body and enter another's body (astral).
[T] The mind can enter another's body on relaxation of the cause of bondage and from knowledge of passages
[RM]The mind may enter another body, on relaxation of the cause of bondage, and by knowledge of the passages of
the mind.
[BG] When the bonds of the mind caused by action have been loosened, one may enter the body of another by
knowledge of how the nerve-currents function.
Mind-exercises to master the ability to transfer consciousness into another vehicle
The following part of the mind-training exercises deals with mastering the ability to transfer your consciousness
outside of your body - into an inanimate object, into a plant, into an animal, into another human being or into a
higher-evolved spiritual being. You can use these abilities to create desired changes in your body, in your life, to
gather information, to gain insight, to gain new learnings and wisdom, to help heal yourself and others, and to
influence others remotely.
1.Mental exercises for transferring your consciousness to different parts of your body. You will also learn how to
generate vital energy.
2.Mind exercises for projecting your consciousness outside of your body - into an inanimate object, into a plant, into
an animal, into another person, and into highly evolved spiritual being - for the purposes of gathering information,
gaining new learnings and wisdom, or healing.
Vysa Yoga-Bhshya (s. V.)
(Bhasya) lokbhtasya manaso+apratishthasya sharra7 karmshayavashd bandhah pratishth+ity arthah
tasya karmano bandhakranasya shaithilyam samdhibald bhavati.
La mente sensible no se encuentra (intrnsecamente) fija; permanece activa constantemente. El hecho es que
permanece ligada al cuerpo mediante las ataduras de su depsito de karma. Por medio del samdhi se logra
aflojar las causas de las ataduras;
(Bhasya) pracrasamvedanam ca cittasya samdhijam eva karmabandhakshayt svacittasya
pracrasamvedanc ca yogin1 cittam svasharrn nishkrishya sharrntar7P nikshipati.
el conocimiento de cmo funciona la mente es posible solo a travs del samdhi. Gracias a la disminucin de
las ataduras del karma y al conocimiento de su propio funcionamiento mental, el yogui retira la mente de su
cuerpo y la deposita en otro distinto.
No esta claro si se apunta al conocido fenmeno de la proyeccin astral o si la transferencia de conciencia a
otro cuerpo hay que entenderla literalmente. En el primer caso la frase parasharra hara referencia al cuerpo
sutil, en lugar de a otro cuerpo fsico. Vysa se inclina por la interpretacin literal y explica que la causa del
apego de la conciencia al cuerpo esta en los activadores subliminales almacenados en la menoria profunda
(Feuerstein, Georg "The Yoga-Stra of Patajali").
Hay dos condiciones para esta realizacin: (i) debilitar las causas de las ataduras al cuerpo fsico, es decir los
cinco klesha y el karma por medio de la concentracin, y (ii) contemporneamente crece el conocimiento de los
procedimientos de la mente, la manera como sta se desplaza desde la regin del corazn a travs de los
sentidos en direccin de los objetos, los conductos por los cuales circula y el vehculo a travs del cual debe
pasar cuando entra en el cuerpo y lo abandona (Gardini, Walter "Yoga clsico").
Por la indagacin sobre la causa de sta rgida situacin que liga la mente al individuo y por el examen de los
medios para relajar esta rigidez, aparece un gran potencial en el individuo para ir mas all de sus lmites
personales. La mente ha de ser capaz de distinguir los resultados de acciones pasadas que impiden la
percepcin clara. Gracias a la prctica sistemtica de prnyma y de otras disciplinas, el campo de las
actividades mentales puede ser extendido para ejercer una influencia sobre otras personas (Desikachar, TKV
"Yoga-stra de Patjali").
(Bhasya) nikshiptam cittam ca+indriyny anupatanti.
Al mismo tiempo que se desplaza su mente, los sentidos la acompaan.
(Bhasya) yath madhukararjan2 makshik utpatantam antpatanti nivishamnam anunivishante
tath+indriyni parasharrvesha7 cittam anuvidhyanta iti
Igual que las abejas revolotean tras la abeja reina y se posan cuando esta lo hace, as los sentidos siguen a la
mente en su penetracin en otro cuerpo, y se distribuyen en l (YB.II.54).
[VIV]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.
[RO] Aceast putere psihic este Ioarte elevat. Aspirantul iese din corpul su si intr n corpul altei persoane.
Pentru asta, aspirantul poate Iolosi si ajutorul discipolului su. Intlnim acest lucru la multe Iiine eliberate si
yoghini avansai, cum ar Ii Sankaracharya. Pentru a realiza acest lucru, trebuie ndeplinite dou condiii:
slbirea cauzei legturii si cunoasterea cii sau modalitii de intrare.
Cauza legturii este dragostea pentru corpul Iizic, teama de moarte si kleshas-urile. Aceast cauz de
legtur trebuie slbit, ceea ce se Iace prin meditaie. Sukshma sharira sau corpul subtil trebuie separat
de corpul grosier, la Iel cum dou buci de pnz cusute se separ prin ruperea sau slbirea custurii.
Analog, corpul subtil este ndeprtat si separat de corpul Iizic prin slbirea kleshas-urilor (tensiuni
Iundamentale ale minii), Iricii, etc. n timp ce corpul subtil este aIar si separat de corpul Iizic, acesta din
urm trebuie ngrijit, altIel va deveni imposibil rentoarcerea, deci cauza legturii trebuie relaxat si corpul
trebuie pstrat n bune condiii.Trebuie cunoscut calea, adic acel nadi de-a lungul cruia chitta intr n
corpul altei persoane. Numai atunci devine posibil intrarea n corpul altei persoane.
Campul defensiv- lnvulnerabilitatea si Teleportarea/ Defensive Field lnvulnerability and
Teleportation Technique / Le champ de Dfense; L'lnvulnrabilit et le Pouvoir de la
Tlportation
YS 3.40. 7*|7|}~7?7||*j 77|| [in alte variante apare in pozitia: YS 3.39]
udna-jayj jala-panka-kantakdisvasanga utkrntis ca.
udnajayj jalapankakantakdisv asanga utkrntis ca // (39.1)
udna-jaya jala-panka-kantaka-di asanga utkrnti ca
Traducerea convergenta/Convergent translation:
R: Stapanirea udna [ realizata prin samyama asupra udana (suflului ascendent)] confera
capacitatea utkranti (ridicarea in aer deasupra solului sau apei; mersul pe apa; levitatia) si asanga
(neatingerea, invulnerabilitatea) la jala (lichide, substante corozive), panka (noroi, substante
adezive si corozive), kantaka (spini; sageti; corpuri ascutite) si altele (foc, jar, lava vulcanica)
E: Mastery of udana (one of the five pranas)[using samyama on the flow of energy in the head
and neck (udana)] moves energy from the lower body upward creating a lightness and ascension
that allows one to move over water, mud, thorns and and other obstacles without contact.
F: La matrise du udana (le prna qui va vers le haut) [grce au samyama sur udana prana]
permet de se mettre en lvitation et rester non-affect par l'eau, la boue, les pines, et d'autres
obstacles. S: El dominio (jayt) de la energa ascendente (udna) [a travs del autocontrol:
samyama se logran poderes extraordinarios] como utkrnti (la elevacin del cuerpo; la
levitacin) y (ca) la invulnerabilidad (asangah) por el agua (jala), el barro (panka), las espinas
(kantaka), etctera (adishu);
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
udna = R: suflul ascendent; energia ascendenta; suflurile vitale(prana-vayu) sunt in numar de zece:cinci principale si cinci
secundare; udana si samana-vayu fac parte din prima categorie; practica tibetana(lung-gom)- de stapanire(gom) a curentilor de
energie(lung) din canalele subtile(sa)-permitea practicantilor care aveau potentialul energetic(thig-le) necesar sa parcurga distante
lungi fara oboseala in salturi imposibil de realizat fara levitatie partiala;vezi si:YS 3.41]; E: uppermost region of energy flow, or
prana; F: prna qui va vers le haut; S: energa ascendente; soplo vertical;
jayt (jayat) (H4) = R: MW412.3 (masculin) stapanire;cucerire;victorie dominare, suprematie, maestrie; deriva de la \ji ( a
cuceri, a invinge); II.41; jayt (masculin, ablativ, singular) III.5 - III.39 - III.40; jayah (masculin, nominativ, singular) III.44 -
III.47 - III.48; E: mastery ; conquest; victory;through victory, from mastery; ; F: matrise; victoire; S: MW412.3 (masculino)
conquista, victoria, dominio, supremaca, maestra; deriva de \ji (conquistar, vencer); II.41; jayt (masculino, ablativo, singular)
III.5 - III.39 - III.40; jayah (masculino, nominativo, singular) III.44 - III.47 - III.48;
jala = R: apa; lichide,substante corozive; E: water; F: l'eau; S: agua ;
paka = R: noroi ;substante adezive; E: mud;, F: la boue; S: barro;
kaaka = R: ghimpi;spini; sageti; lucruri ascutite; E: thorn; F: les pines; las espinas
diXdishu) = R: si celelalte(obstacole) E: and the others, et cetera; F: et dautres obstacles; S: etctera;
asagah = R: fara contact;neatingere; neatingerea, invulnerabilitatea; E: without touching; F: non affect; invulnrable S: no
est afectado; no hay contacto; la invulnerabilidad;
utkrnti= R: ridicare; levitatie; levitatia;ridicarea in aer deasupra solului sau apei;mersul pe apa; E: rising up;levitation; F:
lvitation; S: la levitacin; la elevacin (correcta) del cuerpo [sutil tras la muerte fsica];
ca(cha)(V) = R: MW380.1 (conjunctie) 1) si;ori; de asemenea; pe langa; la fel; inclusiv; 2) realmente, desigur; fara indoiala,clar;
3) nimic mai mult decat; 4) dar, insa;;YS I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 -
III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21; E: MW380.1 (conjunction); 1) and; or; too, also, either; besides; included,
inclusive, enclosed; 2) really, actually, indeed ;certainly, doubtlessly, definitely; surely, assuredly; 3) nothing more than; 4) but,
yet; ; F: et ; S: MW380.1 (conjuncin) 1) y, tambin, incluso; 2) realmente, ciertamente; 3) nada mas que; 4) pero; YS
I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20
- IV.21;
Comentarii/Commentary:
R: Utkranti (levitatia; ridicarea in aer deasupra solului sau apei; mersul pe apa) si asanga(neatingerea,
invulnerabilitatea) la jala (lichide, substante corozive), panka (noroi, substante adezive), kantaka (spini;
sageti) si altele(foc, jar, lava vulcanica) se poate obtine prin samyama asupra udana(suflului
ascendent);[suflurile vitale(prana-vayu) sunt in numar de zece: cinci principale si cinci secundare ;udana si
samana-vayu fac parte din prima categorie; practica tibetana(lung-gom)- de stapanire(gom) a curentilor de
energie(lung) din canalele subtile(sa)-permitea practicantilor, care aveau potentialul energetic(thig-le) necesar,
sa parcurga distante lungi, fara sa oboseasca, in salturi imposibil de realizat fara levitatie partiala;vezi si:YS
3.41];
[DM] Levitaia este o capacitate paranormala binecunoscuta(laghima) diferita de campul defensiv. Controlul
udana poate fi realizat prin practica mantra, prin pranayama (controlul suflurilor vitale subtile) ori prin transa
(practica samyama). Dac aceasta Prana Vayu este stpnit, atunci putei genera campul deIensiv, o sIera
care include aer respirabil si care va conIera ridicarea, scaderea interactiei cu Iora de atractie
terestr(gravitaie) si invulnerabilitate la radiatii, corpuri ascutite, substante corozive ori adezive.
In corpul energetic(pranamaya kosha) actioneaza cinci tipuri de prana vayu: udana, prana, samana, vyana
si apana; fiecare are o functie specifica iar udana neutralizeaza atractia gravitationala; Levitatia apare in
practica pranayama in mod curent din cauza ca se schimba directia de circulatie a fluxurilor de prana;
Cele cinci tipuri de energie vitala(Prana vayu) din Yoga Sutra
The five pranas or vayus in Yoga Sutra
Sub ombilic este regiunea materiei digerate.
Deasupra este pt hrana care este luata.
In ombilic sunt toate fortele vietii care sustin corpul(parasit sau nu) !.
Prin suflul(vayu) care este numit Udana fiinta umana eructeaza(vomita) si este pusa in starea sa
vorbeasca ca efect a strapungerii realizata de aceasta energie (prin plamani, gat si gura).
Prin suflul(vayu) care este numit Prana fiinta umana este pusa in starea sa se miste.
Aceea care este numita Samana locuieste in centru.
Prin suflul(vayu) care este numit Vyana , fiinta umana este pusa in starea sa aiba putere in actiune.
Prin suflul(vayu) care este numit Apana fiinta umana controleaza miscarea in jos
(din Mahabharata Santi Parva, Section CLXXXIV )
Through that called UDANA one eructates and is enabled to speak in consequence of its piercing through
(the lungs, the throat, and the mouth).
Through the breath called PRANA a living creature is enabled to move.
That called SAMANA resides within the center.
Through that called VYANA , they put forth strength of action.
That called APANA moves downwards
(From The Mahabharata Santi Parva, Section CLXXXIV)
Udana Vayu: localizare :gat si cap; zona de activitate: de la gat la cap;
centru energetic subtil(chakra): Visuddha, Ajna;
element grosier(bhuta tattva): Ether, Spatiu(akasha);
element subtil(tanmatras tattva):sunet(sabda);
terminal senzorial(jnana indriya):auz(shrota);
terminal de actiune(karma indriya):organul de emisie a sunetelor:vorbirea(vach);
miscare: inhalare,intern ,ridicare;
directie:centrifug omnidirectional
functie: permite vomarea; eructatia;producerea sunetelor,vorbirea,cantatul; ridica trupul si nu permite
caderea in cursul alergarii sau rotatiei in diferite directii.
culoare: verde;
post functii: in momentul morii o parte din udana elibereaz corpul subtil de haina materiala (corpul fizic);
dupa moarte partea din aceasta energie ramasa in trup ajuta la descompunerea materiei in forme
elementare;
capacitate extraordinara sau divina(siddhis): controlul acestei energii face corpul f. usor, invulnerabil(camp
defensiv) si permite accesul la teleportare
capacitate extraordinara sau divina(siddhis): controlul acestei energii face corpul f. usor, invulnerabil(camp
defensiv) si permite accesul la teleportare
(vedeti celelalte prana vayu in comentariul sutrei urmatoare)
Udana Vayu: localization :throat and head; field of activity: from the throat to the head;
Function: It helps in vomiting; eructation; it keeps the body lifted upwards, and does not allow it to fall
down while running or turning in different directions;it also helps in sound production, speaking, singing,
etc
Postfunction: After death a portion of this energy remains in the body. This energy then decomposes the
physical body reverting the physical matter of the body to its elemental forms.
subtle energetic center(chakra): Visuddha, Ajna;
gross element (bhuta tattva): Ether, Space(akasha);
subtle element (tanmatras tattva):sound(sabda);
sensory terminal (jnana indriya):hearing(shrota);
action terminal (karma indriya):organ for the production and emission of sounds:speaking(vach);
movement:inhalation,inward ,upward;
direction:outward(centrifugal); omnidirectional
color : green ;
siddhis (divine, extraordinary or supernatural powers): by regulating this energy can be obtained the
teleportation ,levitation and invulnerability(defensive shield)
(vedeti celelalte prana vayu in comentariul sutrei urmatoare)
Vysa Yoga-Bhshya (s. V.)
La vida es posible gracias a la activacin de todo el complejo orgnico sensorial mediante prna. Su
actividad tiene cinco formas.
prana lleva su actividad desde la boca y las fosas nasales hasta el corazn;
samana se distribuye (na) equilibradamente (sama) y su esfera de actividad esta en el ombligo (proceso
digestivo);
apana se denomina as porque se dirige (na) hacia abajo (apa), desplegando su actividad hasta la planta
de los pies;
udana se dirige hacia arriba, desarrollando su actividad hasta la cima de la cabeza;
vyana lo impregna todo.
(Bhasya) eshm pradhnam prnah udnajayj jalapankakantakdishv asanga utkrntish ca pryanakle
bhavati tm vashitvena pratipadyate. De todas, la principal es prna. Controlando udna, se atraviesa
impasible sobre barro, agua, espinas y objetos similares. Y mediante su dominio, se toma el curso
ascendente correcto tras la muerte;
Shankara Bhagavatpda Yoga-Bhshya-Vivarana (s. XIV)
(Vivarana) La vida es la actividad de los once sentidos. Igual que un palomar se mueve con el movimiento
de los pjaros en su interior, as por medio de la operacin llevada a cabo de forma unsona por todos los
sentidos sin excepcin, se sostiene el cuerpo, y esa es su vida. La actividad vital, supeditada a la
dependencia de purusha, tiene cinco aspectos: prna (corriente vital hacia adelante), apana (descendente),
vyna (penetrante), udna (ascendente) y samna (reguladora). Prna es la principal. Dominndola, se
dominan apana y, seguidamente, las dems. Para dominarlas se da un mtodo detallado en Hiranyagarbha,
pero como su dominio es una consecuencia del dominio de la mente sensible (manas), aqu no se expone un
mtodo distinto. Todos resultan dominados por medio del prnyma. Aqu, puesto que no se trata de dar
mtodos concretos para dominarlos de forma separada, solo se expone la consecuencia de dominar udna.
Desikachar, TKV "Yoga-stra de Patjali": Por el dominio de las fuerzas que transmiten las sensaciones del cuerpo
a la mente, es posible dominar los estmulos externos. Por ejemplo, se puede soportar el contacto del agua a cualquier
temperatura o los pinchazos de espinas; se puede caminar sobre superficies inestables e incluso sentirse tan ligero
como un globo.
Las manifestaciones fsicas de sensaciones como el dolor, estn vinculadas a la mente por medio de las fuerzas
vitales que recorren el cuerpo. Gracias a ciertas prcticas como el prnyma, estas fuerzas pueden ser dirigidas y
pueden producirse diversos efectos por medio de modificaciones especficas
[VIV]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 whenever he likes.
[F] Comments: Early on, the yogins discovered that there are different aspects to the life force (prna),
manifesting as the breath. Each yields different paranormal powers when fully mastered.
L'invulnrabilit
La dcouverte de l'invulnrabilit fut faite en 1952 par un officier radariste de l'United States Navy, le lieutenant Paul
Hickendorf. L'appareil tait lectronique en son principe consistait en une petite bote facilement transportable dans une poche; il
suffisait de tourner un bouton et la personne emportant l'appareil se trouvait aussitt entoure d'un champ de force qui selon les
calculs de l'excellent mathmaticien qu'tait Hickendorf, tait pratiquement infini.
Ce champ tait aussi, bien entendu, impntrable pour la chaleur quel qu'en fut le degr, et pour les diverses radiations.
Le lieutenant Hickendorf en conclut qu'un homme enclos dans ce champ de force pourrait rsister l'explosion d'une bombe
hydrogne mme dans le voisinage immdiat de l'explosion, et de s'en tirer sans une gratignure. Aucune bombe hydrogne
n'avait encore explos, l'poque. Mais au moment mme o il parachevait sa dcouverte, le lieutenant se trouva tre embarqu
sur un navire, de la catgorie croiseur, naviguant dans le Pacifique et faisant route vers un atoll connu sous le nom d'Eniwetok, et
la rumeur avait filtr que le croiseur s'y dirigeait dans le but d'assister la premire explosion d'une bombe a hydrogne. Le
lieutenant Hickendorf dcida de se perdre en route, autrement dit de se cacher dans l'le dsigne pour l'explosion, de s'y trouver
au moment de l'explosion et d'apparatre sain et sauf aprs l'explosion, afin d'administrer ainsi la preuve irrfutable de la valeur
de sa dcouverte, celle d'une dfense contre l'arme la plus puissante de tous les temps. L'entreprise s'avra difficile, mais il
parvint a se perdre et se cacher dans l'le, pour se trouver a quelques mtres seulement de la bombe H au moment ou elle
explosa. Ses calculs avaient t parfaitement exacts et il n'eut pas la moindre gratignure, pas la moindre contusion, pas la plus
lgre brlure. Mais le lieutenant Hickendorf avait nglig une possibilit, une seule, et c'est justement cette possibilit qui devint
ralit. II se trouva projet en l'air une vitesse dpassant de loin la premire vitesse cosmique. Atteignant la deuxime vitesse
cosmique il ne se trouva mme pas plac sur une orbite, il continua tout droit et, neuf jours plus tard, il se posait sur le soleil.
toujours sans une gratignure. mais malheureusement mort depuis longtemps, tant donne que le champ de force entranait une
quantit d'air respirable suffisante pour peine quelques heures. Et c'est ainsi que sa dcouverte fut perdue pour l'humanit, tout
au moins jusqu' la fin du vingtime sicle.(Fredric Brown).http://devernay.free.fr/invu.html
Teleportation Technique
The udana line links the 5th, 6th, and 7th chakras together. The udana line is the upper part of the sushumna (the susunna is the
cord that runs up and down the spine and links all the chakras together from earth chakras too human and planet and star
chakras)[from Chakra one to chakra seven].
The udana looks like a vertical cord where all the chakras pour their life energy of consciousness and information into it and
that's where they all collect. So all you have to do is focus on the upper part of the susunna or also called the udana: the reason it
is call the udana is its a Sanskrit word for upwards flow of life forces. You see the udana is very important in that it helps the
chakras to exist, integrate, and stay connected. The udana is responsible for swallowing, putting a person to sleep, and controlling
hunger. It is also responsible for levitation, moistening the body, and helping the immune system, and is also responsible for
dimensional travel like teleportation and walking through walls, rock, and other obstacles, etc.
So just visualize a small cord the size of your pinkie (fingers) golden white and blue in color. Then visualize udana line forming
the base of the throat and moving up through the ajna chakra the top of the head in the middle of your upper part of your body.
Now just maintain that visualization and breath energy into it every time you breathe; you'll see the udana line become more
visible in form and in color and along with your visualization become more real and vivid along with every breath.
I have always known the udana line to be the channel by which teleportation is perform. But it is only the first stage in
teleportation. The second stage of teleportation is the kundalini which runs along the and the susunna is the cord that runs up and
down the spine and links all the chakras together (from Chakra one to chakra seven), and is the grounding point to both the earth
and the physical plain. the third stage is the ability of Clairsentience found at the second or sacral chakra.
the fourth stage in teleportation is the rising of the kundalini energy at the base of the spine this is done by flashing pure white
through the udana line down through the susunna channel to the base of the spine and drawing the kundalini energy back up into
the body.
The fifth stage in teleportation is that of disconnecting from both the the earth and the physical plain of existence. This is done by
flashing pure white light through the udana line down susunna channel out through the base chakra down into the earth and
drawing the earth star out of the earth. so disconnecting with the earth and the physical plain. at this point claisentience the ability
of movement is the lower point as the earth star moves up the body towards the udana the three dan tiens activate and the body
transforms into the light being. At this point movement through both time and space is possible.
Warning
but this technique on teleportation should not be attempted until you have mastered awakening all of the chakra and dan tiens and
have learnt all you can about telekinesis and teleportation of physical objects. This technique can be dangerous if you are not
ready.
Physical Technique
But it is advised that you use your visual body when starting with this technique this way there is no fear of being harmed in your
practice and remember to record all of you finding with the visual body technique for future reference. before moving on to the
physical body.
Step One
Get comforble and relax.
Step Two
Then open all of your chakras and relax feel the energy of each one of your chakra moving freely through your body and feel the
meridians energies moving freely through you body.
Step Three
Now in your own time visualize the udana laser line between the throat, ajna and crown chakra and breath in prana energy
through your nosie and see the udana laser line charging as you breath out through the nosie continue breathing in and out till the
udana laser line is bright and strong.
Step Four
Now in your own time visualize a pure white light moving down through the crown chakra from the twelve chakra and see it
moving through the udana laser line down into the susunna channel along the spinal collom towards the Kundalini energy center
at the base of the spine.
Step Five
Once the pure white light reaches the Kundalini energy Blend both energies together and draw this energy back up into the udana
laser line and hold it there.
Step Six
Now focus your mind on the intented destination and see the destination with your minds eye.
Warning
When starting out you should start with focusing on the here and now or focus on a destination about one to two meters away and
make sure there are no obstructions around the destination point.
Step Seven
Once you have locked in the destniation in hold your focus on the destination and feel the pure golden white light moving down
the through the udana laser line and into the susunna channel out through the base chakra into the earth and hold it there for a
moment.
Step Eight
While holding your focus on the destination feel the earth star and blend the pure golden white energy with the earth star and
when your are ready draw the earth star up from the earth and pull it into your body. You are no longer conected with the earth.
Step Nine
See the golden white energy rising back up through the body but this time see the dan tiens expanding and filling the body with
light and in your own time teleport to the new destination.
Step Ten
once you arrive at the destniation see the pure golden white and moving back down through the udana laser into susunna channel
out through the base chakra pulling the earth star back into the earth and hold it there for a moment.
Step Eleven
See the earth star grounding with the earth feel your corection with the earth.
Step Twelve
Then in your own time draw the pure golden white energy out of the earth and pull it back up through the base chakra. As it rises
see the light body changing back into the physcal body as it passes through the three dan tiens. Take a moment to stablize your
body on the physical plain if your need to.
Step Thirdteen
Once you have completed aligning with the physical plain and the earth open your eyes slowly in your own time.
Remember
Record all of your finds on this technique.
And if you have teleported the visual or physical body with this technique then well done
But practice with the visual body first and learn all you can before trying physical teleportation.
Jumper - Anywhere Is Possible/Oriunde este posibil : Jumper (David Rice) descopera ca are puterea de a se
teleporta oriunde pe Terra, dupa ce se sparge gheata pe care traversa un rau si cade in apa. In YS 4.1 se indica
metodele sau caile de acces la puteri supranaturale(siddhis): prin nastere, prin utilizarea de droguri, prin incantatii
sau mantra, prin transa(samadhi;samyama) si prin asceza (tapas). Filmul Jumper si cartea, care a fost utilizata
drept sursa de inspiratie, indica aparitia capacitatii de teleportare in situatii fara scapare: evadarea de sub gheata
(film), evadarea din casa in care era torturat de un tata alcoolic(carte) . Cine va cauta in literatura de specialitate
despre cazuri de teleportare va descoperi detalii despre cazul unui soldat ce servea drept garda la viceregele din
Filipine. El s-a teleportat in Mexic in momentul producerii unui mare seism in Manila, care a condus la incendierea
palatului. Ajuns instantaneu din Filipine in Mexic acesta nu a fost crezut si a stat in inchisoare doi ani, pana ce un
vapor a adus un martor, care a confirmat cutremurul din Filipine si incendiul care a urmat .
In sutra YS 4.1 termenul tapas(asceza) se refera la situatii limita(accidentale sau create in mod deliberat).Una dintre
caile de a provoca manifestarea puterilor noastre ancestrale supranaturale este de a ne afla in situatii limita: ca o
mama care isi salveaza copilul de la moarte ridicand roata autobuzului, care incepuse sa mearga la vale si urma sa
calce capul copilului. In film se mai spune ca darul teleportarii ar fi aparut de la varsta de 5 ani(prima cale indicata in
YS 4.1) si aceasta ar fi fost cauza plecarii mamei lui David Rice care era paladin(membru intr-o organizatie secreta a
gardienilor, care actiona inca din vremea Inchiziei, si a carei misiune era sa-i elimine pe toti semenii nostri care
indrazneau sa fie asemenea lui Dumnezeu).
Capacitatea teleportarii si a deplasarii interdimensionale a fost demonstrata de toate speciile extraterestre.
EBE(Entitatile Biologice Extraterestre) . EBE din Zeta Reticuli(cunoscute din antichitate drept asuras, iar azi drept
grey sau cenusii), care considera ca delfinii sunt verii lor, au putut fi retinuti prin utilizarea unor puternice
campuri electromagnetice in jurul incintei in care au fost inchisi (este oare o coincidenta faptul ca in film se utilizeaza
drept incinta de capturare si anihilare a capacitatii de teleportare tot o plasa strabatuta de curent electric ?).
EBE de tip umanoid, cunoscute drept blonzi sau nordici, nu au putut fi opriti si incarcerati prin nici o metoda.
Mais un jour, il s'aperoit qu'il n'est pas le seul possder de telles capacits(Jumper)
Jumper (David Rice) dcouvre qu'il a le pouvoir de se tlporter n'importe o sur Terre. Mais un jour, il s'aperoit
qu'il n'est pas le seul possder de telles capacits(Jumper)
Gil Perez case of teleportation
There have been many alleged accounts of teleportation. One of the best known is said to have occurred on
the evening of October 24, 1593, to Gil Perez.
A Guardia Civil, Gil Perez, is said to have appeared suddenly in a confused state in the Plaza Mayor of
Mexico City, wearing the uniform of a Philippine regiment. He claimed that moments before finding
himself in Mexico he had been on sentry duty in Manila at the governors palace. He admitted that while he
was aware that he was no longer in the Philippines, he had no idea where he was or how he came to be
there. He said the governor, Don Gomez Perez Dasmarias, had been assassinated.
When it was explained to him that he was now in Mexico City, Perez refused to believe it saying that he
had received his orders on the morning of October 25 in Manila and that it was therefore impossible for
him to be in Mexico City on the evening of the 24th. The authorities placed Perez in jail, as a deserter and
for the possibility that he may have been in the service of Satan. The Most Holy Tribunal of the Inquisition
questioned the soldier, but all he could say in his defence was that he had travelled from Manila to Mexico
"in less time than it takes a cock to crow".
Two months later, news from the Philippines arrived by Manila Galleon, confirming the fact of the literal axing on
October 23 of Dasmarias in a mutiny of Chinese rowers, as well as other points of the mysterious soldiers fantastic
story. Witnesses confirmed that Gil Perez had indeed been on duty in Manila just before arriving in Mexico.
Furthermore, one of the passengers on the ship recognized Perez and swore that he had seen him in the Philippines on
October 23. Gil Perez eventually returned to the Philippines and took up his former position as a palace guard, living
thenceforth an apparently uneventful life.
This account has received wide circulation, but historian Mike Dash notes that there are some problems with the
story which call its accuracy into question. Perhaps most importantly, he notes that the earliest extant accounts of
Perez's mysterious disappearance date from more than a century after the supposed events. Though Perez was
supposedly held for some time on suspicion of witchcraft, no records of his imprisonment or interrogation have been
found.see more on: http://blog.360.yahoo.com/blog-NP5R.GsncqUi9go5oeq38MpmoNHh?p=116
Unexplained Phenomena: A Rough Guide Special, by John Michell, Bob Rickard, Robert J. M.
Rickard,Published by Rough Guides, 2000,
http://books.google.com/books?id=VICt1Bmq_eoC&pg=PA3&lpg=PA3&dq=teleportation+filipine+
mexico&source=web&ots=VSZk5KaNnx&sig=2LOAx_G5nfAq2SklAKYpVWDk8Ew&hl=en&sa=X
&oi=book_result&resnum=1&ct=result#PPP1,M1
Sa ne amintim de Dune; Accounts of miraculous teleportation occur in a number of religious
traditions, such as Tay al-Ard ("folding of the earth") in Islam; Kefitzat Haderech ("the shortening
of the way") in Judaism. Teleportation is also known in Tibetan Yoga and Buddhism .Teleportation
is one of the siddhis ( miraculous powers) in Yoga Sutra of Patanjali;
see more on :Patanjali-Yoga Sutra:http://www.myspace.com/patanjaliyoga
http://www.youtube.com/watch?v=2BUx0k3_HQI&eurl=http://blog.360.yahoo.com/blog-
NP5R.GsncqUi9go5oeq38MpmoNHh?p=116&feature=player_embedded
Cresterea stralucirii corpului si eliminarea oricarei boli, toxine sau otravuri din corp
Radiance that surrounds the entire body and the elimination of all diseases, poisons or toxins from
the body /Le Rayonnement du corps et lliminations des toxines et des maladies
[in alte variante apare in pozitia: YS 3.40
YS 3.41. |7|77~
YS 3.41. 8RBH477HBR #(#]
samna-jayj jvalanam
samnajayt prajvalanam // (40.1)
samna-jaya prajvalana
Traducerea convergenta/Convergent translation:
R: Stapanirea fluxului energiei pranice prin plexul solar sau a focului gastric(samna)[cu ajutorul
samyama asupra samana(suflul mijlociu; focul digestiv)] conduce la realizeaza jvalanam(cresterea
stralucirii corpului si eliminarea oricarei boli, toxine sau otravi); E: Mastery of the vital energy flow
through the solar plexus(samna prana) [using samyama on gastric fire(samna)] creates
jvalanam(radiance that surrounds the entire body and the elimination of all poisons, toxins stored
in the body and the elimination of all diseases of the body);F: La matrise de la force vitale
appele samana ou prna du milieu[grce au samyama sur samna prana] provoque
jvalanam(le rayonnement du corps et l'liminations des toxines et des maladies); S: Con el
dominio(jayat) del aliento regulador(samana) [a travs del autocontrol: samyama] se logra una
luminosidad incandescente(jvalanam) [para el cuerpo].
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
samna (8RB ) = R: samana vayu; suflul mijlociu;focul gastric(digestiv); E: gastric fire; mid-breath;
vital energy of assimilation and equilibrium; energy flow through the solar plexus; vital current
F: la force vitale prna du milieu;le souffle qui active la digestion; S: aliento regulador; el
soplo equilibrante;
jayt (H4 ) = R: MW412.3 (masculin) stapanire;cucerire; victorie dominare, suprematie,
maestrie; deriva de la ji ( a cuceri, a invinge); ll.41; jayt (masculin, ablativ, singular) lll.5 - lll.39
- lll.40; jayah (masculin, nominativ, singular) lll.44 - lll.47 - lll.48; E: mastery ; conquest;
victory;through victory, from mastery; ; F: matrise; conqute, victoire; S: MW412.3 (masculino)
conquista, victoria, dominio, supremaca, maestra; deriva de ji (conquistar, vencer); ll.41; jayt
(masculino, ablativo, singular) lll.5 - lll.39 - lll.40; jayah (masculino, nominativo, singular) lll.44 -
lll.47 - lll.48;
jvalanam = R: strlucire(corp); eliminarea oricarei boli sau otravi; cresterea stralucirii corpului; E:
radiance(of the body) ; F: rayonnement(du corps);le resplendissement; la fulguration; le
rayonnement du corps et l'liminations des toxines et des maladies du corps; S: luminosidad
incandescente; fulgor; el cuerpo resplandece;
Comentarii/Commentary:
Gracias a la fuerza vital denominada samana, se alimentan correctamente todas las partes del
cuerpo, es decir, la energa proporcionada por los alimentos se distribuye de forma equitativa.
Mediante el dominio de esta fuerza vital, el yogui obtiene un aura alrededor de su cuerpo
(Hariharnanda Aranya, Swami "Yoga philosophy of Patajali").
Samana Vayu: localizare :plex solar; there is heat in the bodies of living creatures which is
circulated all over the system by the breath called Samana.
functie: digestie si asimilatie; hranire organism;ardere toxine,eliminare maladii
celulara
post functie: protejeaza corpul parasit in cursul calatoriilor astrale sau dupa producerea de alte
corpuri; in ombilic sunt toate fortele vietii care sustin corpul(indestructibilitatea corpului unor sfinti
care au parasit corpul in urma cu sute sau mii de ani) ..
culoare:alb; natura: rece
centru energetic subtil(chakra): Manipura;
element grosier(bhuta tattvas): Foc,lumina(tejas);
element subtil(tanmatras tattva):sunet(sabda)
terminal senzorial(jnana indriya):vazul(akshu); terminal de actiune(karma indriya):mersul(pada)
miscare:expansiune; directie:centrifug in sase directii
capacitate extraordinara sau divina(siddhis): aura; YS 3.41; controlul focului gastric confera o
aura stralucitoare si eliminarea tuturor maladiilor, toxinelor;
Prana Vayu: localizare :piept/inima; zona de activitate: de la inima la gat; se misca intre nari si inima in
timpul inhalarii / expirarii; coboara din cap la extremitatea canalului anal si apoi e trimisa in sus din
nou;dupa ce ajunge in sediul din cap trimite din nou caldura in jos.
functie :respiratie; It controls and regulates all activities of the sense organs. It helps in sound production,
swallowing and regulates the body temperature.
centru energetic subtil(chakra): Anahata;
element grosier(bhuta tattva): Aer,vant (vayu);
element subtil(tanmatras tattva): tact(sparsha)
terminal senzorial(jnana indriya): simtul tactil(tvac);
terminal de actiune(karma indriya): centrele energetice(chakra) din palme si talpi(pani);
miscare:inhalare; miscare ascendenta;
directie: centrifug in sase directii;
culoare: auriu;
caracteristica gravitationala: usoara(opus Apana)
capacitate extraordinara sau divina(siddhis):
Vyana Vayu: localizare :energie subtila raspandita in intregul corp prin circulatia sanguina; opereaza si
locuieste in toate articulatiile corpului;
functie: circulatia sanguina; coordoneaza toate activitatile ori miscarile sistemului nervos;ajuta in
mentinerea pozitiei si coordonare si echilibru;
centru energetic subtil(chakra): Svadistana;
element grosier (tattva bhuta): Apa(apas;jala);
element subtil(tanmatras tattva):gust(rasa); terminal senzorial(jnana indriya):simtul
gustativ(rasana;jihva) terminal de actiune(karma indriya):sistem excretor(payu)
miscare:contractie; directie:in jos
culoare: cer senin
capacitate extraordinara sau divina(siddhis):
Apana Vayu: localizare :pelvis; zona de activitate: de la ombilic si pana la talpile picioarelor;
functie: eliminare (fecale, urina, sperma si ciclu menstrual; energie implicata ce faciliteaza procesul de
nastere;focul uretrei si al intestinelor misca si transporta substantele care trebuie sa fie eliminate;
culoare: galben;
caracteristica gravitationala: greutate;
simptome in caz de dezordine: cand aceasta energie este in exces sau in dezechilibru apare senzatia de
inertie, lene, greutate si confuzie;
centru energetic subtil(chakra): Muladhara; element grosier(bhuta tattvas): Pamant(prithivi); element
subtil(tanmatras tattva):miros(gandha);
terminal senzorial(jnana indriya):miros(ghrana);
terminal de actiune(karma indriya): reproducere(upastha);
miscare:expir;
directie:miscare in jos, in afara(centrifug)
capacitate extraordinara sau divina(siddhis): udana neutralizeaza atractia gravitationalaiar apana o
intensifica facand corpul greu ca un munte; gariman (puterea de a face corpul oricat de greu;imposibil de
urnit din loc);
Samana Vayu: localization :plexus solar; field of activity of Samana is from the navel to the heart;
there is heat in the bodies of living creatures which is circulated all over the system by the breath called
Samana.
functions: digestion ; assimilation; nourishes the whole body and gives glowing health to it;burn and
elimination of residues, toxins; elimination of diseases;
postfunction: consevation of the body when the soul si out;
color:white;
nature: cool(consevation of the body)
subtle energetic center(chakra): (chakra): Manipura;
gross element (bhuta tattva): fire;light(tejas);
subtle element (tanmatras tattva):sound(sabda)
sensory terminal (jnana indriya):seeingl(akshu);
action terminal (karma indriya): walking(pada)
miscare:expansiune; directie:centrifug in sase directii
siddhis (divine, extraordinary or supernatural powers): radiance that surrounds the entire body and
the elimination of all diseases, poisons and toxins from the body
Prana Vayu: seat :chest/heart; field of activity of Prana is from the heart to the throat; It moves between
the nostrils and the heart during inhalation / exhalation; the breath called Prana, the bearer of a current of
heat, descends from the head downwards to the extremity of the anal canal and thence is sent upwards
once more. Coming back to its seat in the head, it once more sends down the heat it bears. Below the
navel is the region of digested matter. Above it is that for the food which is taken. In the navel are all the
forces of life that sustain the body.
functie : main function is respiration; It controls and regulates all activities of the sense organs. It helps in
sound production, swallowing and regulates the body temperature.
subtle energetic center(chakra): Anahata;
gross element (bhuta tattva): Aer,vant (vayu);
subtle element (tanmatras tattva):tact(sparsha)
sensory terminal (jnana indriya):simtul tactil(tvac);
action terminal (karma indriya): hands(pani);
movement:inhalation; upward movement.
direction:outward(centrifugal) in six directions;
color:It is golden in color; characteristic: light in weight (opposite to Apana)
siddhis (divine, extraordinary or supernatural powers):
Vyana Vayu: localization : this energy pervades the whole body; that breath which operates, residing in
all the joints of men's bodies, is called Vyana;
function: major function is circulation; it co-ordinates all activities of the nervous system. It helps in
maintaining co-ordination and balance.
movement: contraction;
direction:downward
color: sky-blue in color.
subtle energetic center(chakra): Svadistana;
gross element (bhuta tattva): water(apas;jala);
subtle element (tanmatras tattva):taste(rasa);
sensory terminal (jnana indriya):taste (rasana;jihva);
action terminal (karma indriya): excretion (payu)
siddhis (divine, extraordinary or supernatural powers):
Apana Vayu: localization :pelvis; seat and field of activity : from the navel to the soles of the feet.
function: elimination. It eliminates stool, urine, semen and menses. It helps in the process of childbirth.
the heat that is in the urethra and the abdominal intestines, moves, engaged in carrying out urine and
faeces;
desorder sympthoms: When this energy is not regulated one feels lazy, dull, heavy and confused. It is
yellow in color.
characteristic: heaviness
color: yellow
movement: exhalation; downward movement.,outward(centrifugal)
direction:downward
subtle energetic center(chakra): Muladhara;
gross element (bhuta tattva): Earth (prithivi);
element subtil(tanmatras tattva):smell(gandha);
sensory terminal (jnana indriya):smell(ghrana);
action terminal (karma indriya): reproduction(upastha);
siddhis (divine, extraordinary or supernatural powers): gariman (the power to make oneself heavy at
will);
[VIV]Whenever he likes, light flashes from his body.
[RO] Samana prana ori samana vayu este Iorm de energie subtil(prana) ce d nastere la Iluidul digestiv si
este legata de Iocul care diger hrana n stomac. SIera sa de aciune care initial este de la inim la ombilic se
extinde la intregul corp permitand eliminarea toxinelor, otravurilor si a lucrurilor straine din organism(aschii,
schije, tumori). Atunci cnd samana prana este stpnita prin dezvoltarea n Iiin a principiului arztor
mijlociu, corpul este imbracat de o aur luminoasa care indica densiIicarea si energizarea atmosIerei satelit
aIlata n jurul trupului su material. Acest lucru realizat prin transa(samadhi; samyama) dar mai este posibil si
prin pranayama, prin brahmacharia si prin tapas ( tehnici de purificare:post).
Divyam Shrotram: Auzul divin(clarauzul) /Divine Hearing/ L'Ouie divin/ Clariaudiencia
[in alte variante apare in pozitia: YS 3.41]
YS 3.42. 7||7|7|: | |* 7|
srotrksayoh sambandha-samyamd divyam srotram.
srotrksayoh sambandhasamyamd divyam srotram // (41.1)
srotra-ksa sambandha-samyama divya srotra
srotrksayoh sambandhe krtasamyamasya yogino divyam srotram pravartate // (YSBh zu
YS, 3, 41.1, 7, 1)
Traducerea convergenta/Convergent translation:
R: Capacitatea auzului divin (divyam shrotra) se obtine gratie samyama asupra
legaturii(sambandha) dintre akasha (eter; oceanul ce sustine, umple si patrunde peste tot in
univers) si shrotra (simtul auzului, ureche);
E: Divine hearing (divyam shrotra) is acquired by making samyama on the relation(sambandha)
between ether(akasha) and the faculty of hearing (shrotra);
F: L'Ouie divin(divyam shrotra) est obtenu grace au samyama sur la relation(sambandha) entre
akasha(espace; ether) et l'ouie(shrotra);
S: Clariaudiencia o audicin divina (divyam shrotra) se logra efectuando el control mental
(samyama) sobre la relacin (sambandha) entre el espacio vaco (akasha) [y] el sentido del odo
(shrotra);
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
URWUDVKURWUD = R: auz, ureche; capacitatea auzului; procesul exemplifica tranzitia terminalului cognitiv (jnana-indriya) de
la auzul (shrotra) elementului sensibil sau grosier (bhuta) la elementul subtil (tanmatra) si se poate aplica si altor simturi si
elemente]; in YS 1.27 sunt prezentate stadiile de manifestare a sunetului (shabda):1.para[para shabda este vibratia subtila
nediferentiata si unica,auzita doar de zei;clarauzul permite perceptia sunetelor subtile emise de oricare dintre procese(minerale,plante,
animale, fiziologice) fara a ajunge la Sunetul Absolut,"muzica divina a sferelor ceresti" (para shabda)], 2.pareshyanty (stadiul subtil
diferentiat), 3.madhyama (mediu) si 4.vaichari(grosier); E: hearing; faculty of hearing; ear; F: ouie;oreille;
kDDNDVKD = R: spatiu;eter; E: space, ether; F: ciel;espace;ether;
sambandha = R: relatie;legatura;conexiune; E: relationship; F: relation;
sa\DPDVDP\DPD (84R ) = R: MW1112.1 (masculin) control, a mentine unit, autocontrol; egalitatea;echilibrul;
perfecta stapanire; a mentine unit; samyama-termen tehnic care desemneaza practica concentrarii(dharana), meditatiei
(dhyana) si a samadhi (identificarii complete;transa mistica )!supr! !celui!si obiect ;procesul in trei faze care conduce la
identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta cu Constiinta Cosmica;
autocontrolul; egalitatea;echilibrul; perfecta stapanire; sam (impreuna, unit; complet;intreg) + yama, deriva de la \yam (a se
abtine, a se restringe); 1) control mental, concentrare perfecta, completa infranare,subjugare, autocontrol total; 2) practica
continua,unificata (legat) intr-un proces unic a a concentrarii (dhrana), meditatiei (dhyna) si a transei mistice sau a
identificarii(samadhi) asupra aceluiasi obiect; procesul in trei faze care conduce la identificarea subiect-obiect si la functionarea
holografica,coerenta; procesul de acordarea rezonant cu Constiinta Cosmica; samyamah (masculin, nominativ, singular) YS
3.4; samyamt (masculin, ablativ, singular) prin samyama; YS 3.16 - YS 3.17 - YS 3.21 - YS 3.22 - YS 3.26 - YS 3.35 - YS
3.41 - YS 3.42 - YS 3.44 - YS 3.52; E: MW1112.1 (masculine); perfect mastery,constraint, perfect discipline; a technical term
meaning the practice of dharana (concentration), dhyana (meditation), and samadhi (mystic trance) in ! single process;the three
phases of identification between subject and object for entering the holographic functioning of mind; perfect mastery,constraint,
perfect discipline; perfectly concentrated meditation; annihilation(SB 4.11.16) ; regulation(SB 11.17.34-35);complete control
(SB 11.18.22) ; holding together, restraint,abstinence;self-restraint control, (esp.) control of the senses, self-control Mn. MBh.
&c;concentration oI mind |comprising the perIormance oI Dhran, Dhyna, and Samdhi, or the last three limbs(anga)stages in
Yoga] Yogas. Sarvad; effort, exertion , (with great difficulty') MBh suppression, i.e. destruction (of the world) Pur;dharana
(concentration), dhyana (meditation), and samadhi (mystic trance) taken together (YS 3.4);perfectly concentrated meditation;
annihilation(SB 4.11.16) ; regulation (SB 11.17.34-35);complete control (SB 11.18.22) ; samyamah (masculine, nominative,
singular) III.4; samyamt (masculine, ablative, singular); by samyama; III.16 - III.17 - III.21 - III.22 - III.26 - III.35 - III.41 -
III.42 - III.44 - III.52; F: controle;maitrise de soi- mme;maitrise parfaite;conscience totale; S: MW1112.1 (masculino) control,
mantener unido, autocontrol; sam (junto, completo) + yama, deriva de \yam (abstener, restringir); 1) control mental,
concentracin perfecta, completo sometimiento, autocontrol total; 2) prctica continuada de concentracin (dhrana), meditacion
(dhyna) e identiIicacion completa (samdhi) sobre un mismo objeto; samyamah (masculino, nominativo, singular) III.4;
samyamt (masculino, ablativo, singular) III.16 - III.17 - III.21 - III.22 - III.26 - III.35 - III.41 - III.42 - III.44 - III.52;
divya = R: divin; E: divine; F: divin;
divya URWUDPGLY\DPVKURWUDP = R: auzul divin;clarauzul; E: divine hearing; supernatural hearing; extraordinary
hearing the power of spiritual hearing;divine ear; superphysical hearing; distant hearing; F: louie divin; l'oreille divine; louie
supranormale; S: audicin divina; audicin excepcional ;clariaudiencia ;odo sobrenatural;
[DM]Capacitatea divyam shrotra( auzul divin;clarauditia) se obtine gratie samyama asupra legaturii dintre
akasha (eter; oceanul ce sustine, umple si patrunde peste tot in univers) si shrotra (auz,ureche)[procesul
exemplifica tranzitia terminalului cognitiv (jnana-indriya) de la elementul sensibil (bhuta) la elementul
subtil (tanmatra) si se poate aplica si altor simturi si elemente]; in YS 1.27 sunt prezentate stadiile de
manifestare a sunetului (shabda):1.para[para shabda este vibratia subtila nediferentiata si unica,auzita doar de
zei;clarauzul permite perceptia sunetelor subtile emise de oricare dintre procese(minerale,plante, animale,
fiziologice) fara a ajunge la Sunetul Absolut,"muzica divina a sferelor ceresti" (para shabda)], 2.pareshyanty
(stadiul subtil diferentiat), 3.madhyama (mediu) si 4.vaichari(grosier);
[VIV]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.
[F]Comments: Space, which is regarded as a radiant etheric medium, is one of the five elements of the material
dimension of Nature.
[RO] Akasha este mediul prin care se propag sunetul, iar urechea este organul care percepe sunetul. Samyama asupra
relaiei acestora d nastere la sunete superIizice, care nu diIer de sunetele planului Iizic. Continuitatea sunetului exist
totdeauna, indiferent dac planul este Iizic sau superIizic. De exemplu, n Nada Yoga exist patru stadii ale sunetului, si
anume sunet Iizic, auzibil, mental si transcendental, sau vaikhari, madhyama, pashyanti si para. Acestea sunt cele
patru nivele ale sunetului.
Urechea noastr are capacitatea de a auzi sunete ntr-o anumit band de Irecvene, dar akasha, fiind mediul de
propagare, are capacitatea de a transmite orice sunet. Undelor sonore le trebuie timp s ajung de la un loc la altul; dar
odat generate, ele exist undeva n Iorm grosier sau subtil. Ele nu nceteaz niciodat. Analog, n yoga se consider
c sunetele planului superIizic nu sunt Ir legatur cu sunetele planului Iizic; si n planul superIizic sunetele sunt
continue. Realiznd samyama asupra urechii si asupra relaiei sale cu akasha, Iiina poate dobndi capacitatea
superIizic de a auzi sunete; acestea sunt numite sunete superIizice. Auzul divin nu este altceva dect capacitatea de a
auzi sunetele subtile care sunt dincolo de banda de Irecvene pe care le poate percepe urechea n mod obisnuit.
Atunci cnd un sunet grosier nceteaz, mai poate Ii auzit un sunet subtil. Cnd si acesta nceteaz, mai poate Ii auzit un
sunet nc si mai subtil. n cele din urm mintea devine att de sensibil nct ea poate percepe cele mai subtile sunete.
Cnd si acestea nceteaz, v putei auzi inima cum bate. Dup asta, putei prinde vibraiile sunetelor Ioarte subtile, iar
prin samyama asupra lui akasha si asupra relaiei cu urechile, putei ncepe s auzii sunete divine.
Akasha-gamanam(capacitatea deplasarii prin eter; trecerea prin obstacole materiale,
teleportarea; translocatia); The power of teleportation: travel through Ether (akasha);
[in alte variante in pozitia: YS 3.42]
YS 3.43. .7||7|7|:|~~~|?|7|7
kyksayoh sambandha-samyam laghu-tla-sampattes cksa-gamanam.
kyksayoh sambandhasamyaml laghutlasampattes cksagamanam // (42.1)
kya-ksa sambandha-samyama laghu-tla-sampatti ca-ksagamana
Traducerea convergenta/Convergent translation:
R: Akasha-gamanam (capacitatea deplasarii prin eter; trecerea prin obstacole materiale,
teleportarea; translocatia) si laghiman (levitatia; zborul; plutirea in aer; imponderabilitatea) se
obtin gratie samyama asupra legaturii dintre kaya (corpul fizic) si akasha (eter) pana la realizarea
stadiului de identificare (de osmoza totala) numit tula (nor; ceata; vata; bumbac; de impregnare
eterica a materiei); E: The power of traveling through akasha(akasha-gamanam)is obtained by
samyama on the relationship between the body (kaya) and akasha (space;ether) when the
lightness of cotton is attained during coalesced contemplation;
F: Le pouvoir de se dplacer au travers akasha (espace; ther; ciel) est assur par la pratique de
la contrainte(samyama) sur la relation entre le corps(kaya) et akasha et par la concentration dans
la lgret du coton; S: El poder por atravesar (gamanam) el espacio (akasha) se logra
efectuando el control mental (samyama) sobre la relacin (sambandha) entre el espacio vaco
(akasha) y el cuerpo (kaya), y fusionando la mente (la identificacin ensttica; samapatti ) con la
ligereza (laghu) del algodn (tula)
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
kya (kaya) (44) = R: MW274.1(masculin) corp, trup; corpul fizic; ansamblu; deriva de la \ci (a reuni, a uni); II.43 - III.21
- III.29 - III.42 - III.45 - III.46; E: body; S: MW274.1(masculino) cuerpo, ensamblaje; deriva de \ci (reunir, juntar); II.43 -
III.21 - III.29 - III.42 - III.45 - III.46;
kDDNDVKD = R: spatiu;eter; akashayoh : a spaiului; E: space, ether; F: ciel;espace;ether; S: el espacio vaco; ter;
sambandha = R: relatie;legatura;conexiune; E: relationship; F: relation; S: relacin;
sa\DPDVamyama) (84R ) = R: MW1112.1 (masculin) autocontrol; egalitatea;echilibrul;control, egalitatea; perfecta
stapanire; a mentine unit; samyama- termen tehnic care desemneaza practica unificata intr-un proces unic al
concentrarii(dharana) , meditatiei (dhyana) si a samadhi (identificarii complete;transa mistica ) !supr! !celui!si obiect ;procesul in
trei faze care conduce la identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta cu
Constiinta Cosmica; autocontrolul; egalitatea;echilibrul; perfecta stapanire; sam (impreuna, unit; complet;intreg) + yama, deriva
de la \yam (a se abtine, a se restringe); 1) control mental, concentrare perfecta, completa infranare,subjugare, autocontrol total;
2) practica continua,unificata (legat) intr-un proces unic a a concentrarii (dhrana), meditatiei (dhyna) si a transei mistice sau
a identificarii(samadhi) asupra aceluiasi obiect; procesul in trei faze care conduce la identificarea subiect-obiect si la
functionarea holografica,coerenta; procesul de acordarea rezonant cu Constiinta Cosmica; samyamah (masculin, nominativ,
singular) YS 3.4; samyamt (masculin, ablativ, singular) prin samyama; YS 3.16 - YS 3.17 - YS 3.21 - YS 3.22 - YS 3.26 - YS
3.35 - YS 3.41 - YS 3.42 - YS 3.44 - YS 3.52; E: MW1112.1 (masculine); perfect mastery,constraint, perfect discipline; a
technical term meaning the practice of dharana (concentration), dhyana (meditation), and samadhi (mystic trance) in ! single
process;the three phases of identification between subject and object for entering the holographic functioning of mind; perfect
mastery,constraint, perfect discipline; perfectly concentrated meditation; annihilation(SB 4.11.16) ; regulation(SB 11.17.34-
35);complete control (SB 11.18.22) ; holding together, restraint,abstinence;self-restraint control, (esp.) control of the senses, self-
control Mn. MBh. &c;concentration oI mind |comprising the perIormance oI Dhran, Dhyna, and Samdhi, or the last three
limbs(anga)stages in Yoga] Yogas. Sarvad; effort, exertion , (with great difficulty') MBh suppression, i.e. destruction (of the
world) Pur;dharana (concentration), dhyana (meditation), and samadhi (mystic trance) taken together (YS 3.4);perfectly
concentrated meditation; annihilation(SB 4.11.16) ; regulation (SB 11.17.34-35);complete control (SB 11.18.22) ; samyamah
(masculine, nominative, singular) III.4; samyamt (masculine, ablative, singular); by samyama; III.16 - III.17 - III.21 - III.22 -
III.26 - III.35 - III.41 - III.42 - III.44 - III.52; F: controle;maitrise de soi- mme;maitrise parfaite;conscience totale; S:
MW1112.1 (masculino) control, mantener unido, autocontrol; sam (junto, completo) + yama, deriva de \yam (abstener,
restringir); 1) control mental, concentracin perfecta, completo sometimiento, autocontrol total; 2) prctica continuada de
concentracion (dhrana), meditacion (dhyna) e identiIicacion completa (samdhi) sobre un mismo objeto; samyamah
(masculino, nominativo, singular) III.4; samyamt (masculino, ablativo, singular) III.16 - III.17 - III.21 - III.22 - III.26 - III.35 -
III.41 - III.42 - III.44 - III.52;
laghu = R: usor; E: light; F:lgret;leger;rapide;facile;libre; S: ligereza;
laghiman= R: levitatia; zborul;plutirea in aer; imponderabilitatea; ; F: la levitation;
S: la levitacin;
WOD (tula) = R: bumbac; nor;ceata; vata; stadiu de impregnare eterica a materiei; E: cotton; F: coton; S: algodn
sampatteVDPDSDWWL) : prin Iuziunea minii; stadiu de identificare; stadiu de osmoza totala; E: coalescence, unified
contemplation identification-in-samadhi; coincidence ; F: concentration;relation totale;identification; sentiment dosmose avec;
S: la identificacin ensttica; identificacin completa; fusionando la mente con (la suavidad del algodn);
ca(cha)(V) = R: MW380.1 (conjunctie) 1) si;ori; de asemenea; pe langa; la fel; inclusiv; 2) realmente, desigur; fara indoiala,clar;
3) nimic mai mult decat; 4) dar, insa;;YS I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 -
III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21; E: MW380.1 (conjunction); 1) and; or; too, also, either; besides; included,
inclusive, enclosed; 2) really, actually, indeed ;certainly, doubtlessly, definitely; surely, assuredly; 3) nothing more than; 4) but,
yet; ; F: et ; S: MW380.1 (conjuncin) 1) y, tambin, incluso; 2) realmente, ciertamente; 3) nada mas que; 4) pero; YS
I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20
- IV.21;
gamanam = R: a se deplasa prin; trecere; E: travel; displacement ; F: fait de se dplacer; passage
akasha-gamanam= R: capacitatea deplasarii prin eter; trecerea prin obstacole materiale,teleportarea; translocatia; E: the
power to traverse the ether; travelling through the ether; displacement in space; the power of traveling through
akasha;teleportation ;passage through the sky; power of traversing the ether; F: le pouvoir de se dplacer dans l'ther; le passage
au travers akasha(espace;ether; ciel) ; S: atravesar (gamanam) el espacio (akasha);
Comentarii/Commentary:
R: Akasha-gamanam(capacitatea deplasarii prin eter; trecerea prin obstacole materiale,teleportarea;
translocatia) si laghiman(levitatia; zborul;plutirea in aer; imponderabilitatea) se obtin gratie samyama
asupra legaturii dintre kaya(corpul fizic) si akasha (eter) pana la realizarea stadiului de identificare(de osmoza
totala) numit tula (nor;ceata;vata;bumbac;de impregnare eterica a materiei);[sunt cunoscute relatari despre
OZN-uri care trec prin obstacole materiale(munti) si cazuri de rapire-extragere prin peretii buncarelor a unor
persoane care posedau implanturi cerebrale de localizare-emitatoare de ce utilizeaza emisia de camp
morfogenetic,care nu este ecranat de catre incintele de tip Faraday(cazuri ilustrate si in filmul"Taken"al lui
Spielberg);teleportarea echipajelor si a celor rapiti la bordul navelor galactice si deplasarea prin hiperspatiu
prezente in filmele SF (Star Trek; Babylon 5, Star Gate-Poarta Stelara ) au fost si sunt accesibile oamenilor la
nivel tehnologic(vimana-anticele nave hinduse puteau fi facute invizibile,inaudibile, "usoare ca un fulg","grele
ca un munte" si aveau capacitatea de a calatori intre taramuri; Experimentul Philadelphia a reprodus tehnologic
invizibilitatea si teleportarea)ori biologic in mod accidental(teleportarea din Filipine in Mexic a unui soldat
din garda viceregelui in timpul unui seism ce a declansat incendiul palatului regal) sau deliberat (buddhistul
chinez care trece prin ziduri vede zidul ca o ceata si era vazut din afara ca un nor de vata;cercetarile chineze
privind teleportarea prin Qigong de obiecte materiale si fiinte vizeaza aplicatiile militare(teleportarea de trupe
si echipament militar);
[VIV]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 Sanyama on this Akasha material of his body, it acquires the lightness of Akasha, and he can go
anywhere through the space[akasha]. So in the other case also.
[F]Comments: Through ecstatic identification with a cotton ball, a spiders thread, or a cloud, the yogin is said to be
able to levitate.
[RO] Tula desemneaz cele mai Iine Iire de bumbac, care sunt extrem de usoare, putnd astIel pluti prin aer. Analog, un
yogin poate pluti n aer dac el Iace samyama asupra relaiei dintre corpul su si akasha, si se concentreaz n acelasi
timp asupra firelor de bumbac extrem de usoare. Aici, a se deplasa prin spaiu nu nseamn a deplasa corpul Iizic prin
spaiu. Atunci cnd samyama descris n aceast sutra este practicat, apare o stare n care corpul subtil se poate deplasa
prin spaiu. Acest lucru nu implic miscarea corpului Iizic, ci mai degrab aceea a corpului subtil, sau psihic. Corpul Iizic
va rmne pe loc, iar corpul subtil este separat de el si se misc prin spaiu. La prima vedere se pare c numai realiznd
samyama asupra corpului, asupra lui akasha si asupra bumbacului extrem de usor, Iiina nu se poate misca n akasha,
dar tehnica depinde mai mult de cunostinele despre particulele care alctuiesc corpul Iizic si mental. La Iel cum un
dulgher poate asambla o mobil dac recunoaste structura prilor componente, analog un yoghin si poate dezintegra
corpul dac cunoaste constituia corpurilor Iizic si mental. Acest siddhi necesit o nelegere clar a componentelor
corpului si minii, numai n acest Iel yoghinul devine capabil s-si dezintegreze corpul. Usurtatea corpului Iizic poate Ii
resimit prin concentrarea asupra Iirelor de bumbac, dar aceasta este o usurtate subiectiv. Este numai o prere.
Aspirantul spiritual trebuie s-si dizolve mental corpul Iizic n spaiu, astIel nct, n mod gradat, sentimentul existenei
corpului Iizic dispare, dar acest lucru este numai o prere subiectiv.
Kshaya Avarana Prakasha: Disparitia vlului ce ecraneaza lumina
The destruction of the veil covering of the light of consciousness
La dissipation ou la dplacement du voile qui cache la lumire
Desaparicin del velo que oculta la luz
[in alte variante apare in pozitia: YS 3.43]
YS 3.44. |j7|~| |?j||*j| : 77|7|+:
4|(T|-96l 4|P(l|4((l 66- 9TlHl4T4-+vv+
bahir akalpit vrttir mah-videh tatah praksvarana-ksayah.
bahirakalpit vrttir mahvideh tatah praksvaranaksayah // (43.1)
bahis-akalpita vrtti mahvideh tatas praksa-varana-ksaya
Traducerea convergenta/Convergent translation:
R: Disparitia (kshaya) vlului (avarana) ce ecraneaza lumina(prakasha)este realizata (prin
samyama asupra) modificarii mentale (vrittis) ce se manifesta atunci cand ne aflam in starea
indescriptibila (akalpita) din afara (bahir) carcasei sau a formei corpului numita
mahavideha(marea decorporalizare; marea detasare de corp; CCM-Centrul de Constiinta Mobil) ;
E: The destruction(kshaya) of the veil covering(avarana) the light of consciousness(prakasha) is
realized [by samyama] on that indescriptible(akalpita) mode of mental activity(vrittis) when
consciousness is completely external (bahir) to the body, called the great great disembodiment
(mahavideha).
F: La dissipation ou la dplacement(kshaya) du voile qui cache(avarana) la lumire(prakasha)
peut tre realise [grce au samyama sur] la modification du mental(vrittis) gener dans l'tat
inimaginable(akalpita) quand la conscience est maintenue extrieur(bahir)[non connecte au
corps; libre de la sujetion du corps] dans l'tat appele la grande dsincarnation(mahavideha).
S: El velo que oculta(avarana)la luz (prakasha) desaparece (kshayah) [por medio del
samyama]sobre proceso mental (vritti) inconcebible(akalpita) cuando est fuera (bahir) del radio
del cuerpo en el estado de 'gran incorprea'(mahavideha)
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
bahi(bahih)(4#8 ) = R: MW726.3 (indeclinabil) extern; exterior;indirect; afara; bahir III.8 - III.43; E: external; F:
extrieur; S: MW726.3 (indeclinable) afuera, exterior, externo; bahir III.8 - III.43;
akalpit (akalpita) = R: in starea indescriptibila; inimaginabila;din afara formei ; nefacut, neformat, neconceput; E: not
feasible, impossible;indescriptible; F: non fait,form,concu; S: no intelectual inconcebible
vWWLYULWWL|? ) = R: MW1043.1 (feminin) modificare, proces, activitate, fluctuatie, deriva din \vrit (a se invarti,a merge;
a se roti; a se misca); fluctuatii mentale; impulsuri cerebrale ; unde modulate;unde; semnale; modificari ale
mintii;impulsuri;miscari circulare,vartejuri,forme circulare;valuri,unde(pe oglinda mentala),transformari, modificari,traficul de
imagini mentale,ganduri, cuvinte(dialogul interior);continutul mental (pratyaya)la un anumit moment(ganduri;sentimente,
senzatii,perceptii,idei, amintiri,viziuni, dorinte, griji), agitatie,vacarm, zarva, tulburare, dezordine,tipare,modele,imprintari,
programe;modalitati de reprezentare; scheme,tipare de modelare si de oglindire a realitatii pe ecranul mental;oglindirea realitatii
prin vrittis reprezinta o "realitate secunda", o proiectie mijlocita (senzorial,cognitiv, imaginativ,verbal,logic sau analogic),care
nu trebuie confundata cu insasi realitatea;o zicala taoista face referire la acest lucru:"Luna oglindita in apa lacului nu este
insasi Luna"; adevarata realitate e perceputa nemijlocit doar in cursul procesului de functionare holografica,atunci cand are loc
identificarea subiect-obiect (samadhi);pana atunci,pt. a vedea folosim o modalitate mijlocita de impulsuri(vritti),in modul in
care generam imaginile pe un ecran de televiziune; E: mental fluctuations; modifications; vortex,whirl, waves(on the mental
mirror),mental images;momentary mental content (thoughts; feelings; memories);turnings,movements,turmoils,traffic,
patterning; F: mouvement;agitation; S: MW1043.1 (femenino) modificacin, proceso, actividad, fluctuacin, giro; deriva de
\vrit (girar, revolver, rodar, mover); 1) remolino, torbellino; 2) proceso o actividad; I.2 - I.4; vrittayah (femenino, nominativo,
plural) I.5 - II.11 - IV.18; vrittih (femenino, nominativo, singular) I.10 - II.50 - III.43; vritteh (femenino, genitivo, singular) I.41-
II.15;
mah (mah = R: mare; important; E: big;great; F: grand;
videh = R: fiinte fara corp fizic;dezincarnate; existena Ir corp; E: bodiless; F: priv de corps;"compltement vapor"; S:
incorpreo ;sin conexin corporal; 'gran incorprea';
tata(tatah, tatas, tato)(8 ) = R: MW432.2 (indeclinabil) de aici; de aceea;din aceasta(parinama: transformari);
apoi;atunci;in consecinta, din aceasta forma, de aici, de acolo; din acel moment, pt.aceasta, pt. atat; asa, cum, egal cu; (neutru,
dativ, singular) deriva de la tad (1, ce, care, cui; 2, acesta,acela; 3, al lui;al lor ); gratie acestuia [controlului asupra
elementelor(bhuta-jayah)] I.22 - I.29 - II.48 - II.52 - II.55 - III.12 - III.36 - III.43 - III.46 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
E: by that; thereafter;therefore, from these, from that[mastery over the elements(bhuta-jayah)]; there;then, at this point; F:
partir de cela; grce cela; par l [ la victoire sur les lments (bhuta-jayah)]; S: MW432.2 (indeclinable) en consecuencia, de
esta forma, de ah, desde all, desde entonces, por eso, por lo tanto, por consiguiente, as, como, igual que; (neutro, ablativo,
singular) deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de l, de ellos); I.22 - I.29 - II.48 - II.52 - II.55 - III.12 - III.36 -
III.43 - III.45 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
prakD (prakasha) = R: lumin; E: brightness; F: la lumire illumination; espace;
varaa (avarana) = R: val; voal;acoperire;ecranare;strat; E: covering, veil, layer; F: qui couvre,cache;
kaya(kshaya)(H4) = R: MW328.1 (masculin) diminuare, disparitie, pierdere,scadere;ruinare;deriva de la ksi (distrugere,
a termina, a diminua); 1) distrugere, disparitie, eliminare, pierdere, final; 2) diminuare, a cobori, depreciere; III.11; ksaye
(masculin, locativ, singular) II.28 - III.51; ksayt (masculin, ablativ, singular) II.43; ksayah (masculin, nominativ, singular)
III.44; E: disappearance; dwindling, decreasing;destruction, loss, diminishing; F: disparition;perte; S: MW328.1 (masculino)
deriva de ksi (destruir, concluir, disminuir); 1) destruccin, desaparicin, eliminacin, prdida, fin; 2) disminucin, declive,
depreciacin; III.11; ksaye (masculino, locativo, singular) II.28 - III.51; ksayt (masculino, ablativo, singular) II.43; ksayah
(masculino, nominativo, singular) III.44 ;
Comentarii/Commentary:
R: Disparitia (kshaya) vlului (avarana) ce ecraneaza lumina(prakasha)este realizata (prin samyama asupra)
modificarii mentale (vrittis) ce se manifesta atunci cand ne aflam in starea indescriptibila (akalpita) din afara
(bahir) carcasei sau a formei corpului numita mahavideha(marea decorporalizare; marea detasare de corp; CCM-
Centrul de Constiinta Mobil) ;
[VIV]The mind in its foolishness thinks that it is working in this body. Why should I be bound by one system of
nerves, and put the Ego only in one body, if the mind is omnipresent? There is no reason why I should. The Yogi
wants to feel the Ego wherever he likes. The mental waves which arise in the absence of egoism in the body are
called "real modifications" or "great disembodiedness". When he has succeeded in making Samyama on these
modifications, all covering to light goes away, and all darkness and ignorance vanish. Everything appears to him to
be full of knowledge.
[F] Comments: In our imagination we can reach beyond the boundaries of the body. But there is also a special yogic
practice by which consciousness itself can move out of the body and gather information about the external world.
This practice precedes the yogic technique of actually entering into another body. The Sanskrit commentators insist
that this is not an imaginary experience.
[RO] Cuvntul mahavideha nseamn marea sau universala stare a minii care Iuncioneaz Ir corpul Iizic.
Coninutul minii noastre este Iormat din dou lucruri: 1. Lucrurile pe care le nvm si le trim n viaa de
toate zilele, nregistrrile vieilor anterioare s.a.m.d. Acest coninut al minii depinde de acumularea imaginilor
si inregistrrilor trecute.2. n plus, exist starea numit mintea universal. Aceast noiune trebuie bine
neleas. Mintea individual este compus din nregistrri de diIerite tipuri. Ea depinde de contactul cu lumea
exterioar vie, organele de sim, dar si are Iundamentul n mintea universal: Mintea universal este original;
ea este Iundamentul comun tuturor Iiinelor umane. Dac s-ar elimina toate nregistrrile experienelor din
minte, ceea ce ar rmne ar Ii mintea universal, care este inIinit si nelimitat. Starea de mahavideha
nseamn a Ii constient de aceast minte universal.
Atunci cnd acest rezultat a Iost obinut prin samyama (identiIicare), Iiina poate exista Ir corp.
Starea de mahavideha este de asemenea un vritti. Este o stare a minii. Atunci cnd aceast stare se
stabilizeaz, voalul care acoper lumina este distrus. Atunci cnd perseverai n negarea impresiilor dobndite
prin contactul simurilor cu lumea extern, ajungei la o stare a minii n care mintea universal Iuncioneaz
independent de corp, minte si simuri. De asemenea, n aceast stare lumina spiritual strluceste clar, datorit
ndeprtrii voalului care o acoperea, dar acest lucru este diIerit de ndeprtarea voalului obinut prin practica
lui pranayama
Bhuta-jayah:Stapanirea sau controlul elementelor/ Mastery over the elements/ La maitrise sur les
cinq lments/ El dominio de los elementos
[in alte variante apare in pozitia: YS 3.44]
YS 3.45. ~+|||* -7:
FF4-9BPl-44l4x4B4Pl6=4-+v-+
sthla-svarpa-sksmnvayrthavattva-samyamd bhta-jayah.
sthlasvarpasksmnvayrthavattvasamyamd bhtajayah // (44.1)
sthla-svarpa-sksma-anvaya-arthavattva-samyama bhtajaya
Traducerea convergenta/Convergent translation:
R: Stapanirea sau controlul elementelor(bhuta-jayah) e realizata prin samyama asupra
arthavattva (finalitatii, scopului) functiei si a legaturii dintre stadiile elementelor(bhuta) de la sthula
(stadiul grosier, material) la sukshma (stadiul subtil) in interconexiunea (anvaya) in care se
manifesta svarupa (forma proprie, invarianta; natura reala sau esentiala) a elementelor ;
E: Mastery over the elements (bhuta-jayah) comes by performing samyama on their gross
(sthula)and subtle nature (sukshama), their essential intrinsic or constant attributes (svarupa),
their relative all-pervading qualities (anvaya) and their functional states (artha vattva).
F: La maitrise sur les cinq lments (bhuta-jayah) est obtenue par la contrainte (samyama) sur
leur apparence grossiere ou dense (sthula), leur essence subtile (sukshma), leur relations ou la
connexit(anvaya), leur forme propre (svarupa), et leur dessein ou leur but et fonctions(artha
vattva). S: El dominio (jayah) de los elementos (bhuta) [se logra]efectuando el control mental
(samyama) sobre la forma fsica (sthula), la forma sutil (sukshma), la naturaleza esencial
(svarupa), la interconexin (anvaya) [y] la finalidad (artha vattva) [de los elementos].
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
VWKODVWKXOD = R: grosier;masiv;dens; E: gross; F: grossier;massif;epais;rude
sva= R: propria; propriu, al sau;a sa; E:own; true; S: propio, si mismo;
USD(rupa) = R: Iorm;Iigura; culoare; natura;substan; esen; identitate;fa; figura, conexiune cu tanmatras(element
subtil;vedeti plansa tattva); E: form; shape;color; nature;substance; face,identity,essence ; S: forma, figura, color;
svaUSD (svarupa) (T9) = R: MW1276.2 (neutru) propria Iorma;atribut esentiale; calitate eseniala|a Iiecarui organ de sim;
natura proprie esenial;propria (sva) Iorm ori conIiguraie(rupa);propria esen, adevrata noastr identitate (Centrul;
Axul;Acas;Akasha-"casa eterica"); adevratul sistem de reIerin al universului |centrul vid al roii este singurul imuabil];
veritabila Ia;propria natur; propria Iorm|este Iorma Ir Iorm; Iorma Ir pri componente-singurul lucru din univers care
rmne dintr-o bucat;izvorul universului maniIestat;albia lumii spre care totul curge si n care se dizolv totul;identitate,
esenta, propria sa forma(natura; substanta); propria conditie; sva (propriu, al sau;a sa;) + rpa (forma, figura, culoare); I.43 -
II.23 - II.54 - III.3 - III.44 - III.47 - IV.34; svarpe (neutru, locativ, singular) I.3; E:its own shape, of its own form; own form,
own nature (sva = own; rupe = form, nature); intrinsic natures; essential intrinsic ;constant attributes;own essence;own nature;
true identity;own(sva) shape or form(rupa);the true face; F: substance propre; forme propre;le caractre essentiel l'inhrence; S:
MW1276.2 (neutro) identidad, esencia, forma propia, condicin propia; sva (propio, si mismo) rpa (Iorma, Iigura, color); I.43
- II.23 - II.54 - III.3 - III.44 - III.47 - IV.34; svarpe (neutro, locativo, singular) I.3;
VNma(sukshma) = R: subtil,subtire,fin,delicat; ; E: subtle; F: subtil,mince,menu,delie
anvaya (N N4) = R: MW46.2 (masculin) asociatie, conexiune; relatie,vecinatate;link;legatura; impregnare; ptrundere;
suita;legatura;relatie; infiltrare; anu (im spate, cu, unit,conectat) + aya deriva de la: \i (a merge,a curge,a se roti;a circula); III.44 -
III.47; anvayoh (masculin, nominativ, singular) III.9; E: connected to, permeated; pervasiveness, relation; relative or relational
qualities; relative all-pervading qualities; S: MW46.2 (masculino) asociacin, conexin; nexo, vnculo; anu (detrs, con, junto) +
aya deriva de \i (ir, fluir, circular); III.44 - III.47; anvayoh (masculino, nominativo, singular) III.9;
artha(N) = R: MW90.2 (masculin sau neutru) obiect; realitatea;obiectul sau procesul desemnat ori etichetat;semnificatie;
intentie, scop, fapt,realitate; tel; tinta, motiv; cauza;caz;obiect;notiune; abordare (a unui subiect); semnificatie, simtire;instinct;
ratiune a existentei ;obiectul meditatiei(dhyana); termenul artha se poate referi la prosperitate materiala si desemneaza in hinduism
unul din cele patru teluri ale vietii,cunoscute sub numele de purusharthas (vedeti: YS4.34);cautarea prosperitatii materiale (artha)
se considera a fi un obiectiv nobil doar daca urmeaza regulile de moralitate vedica;conceptul artha include obtinerea faimei,
acumularea de bogatii si atingerea unui inalt statut social; din cele patru teluri ale vietii artha este al doilea pe scara
Purusharthas,mai presus de Kama (cautarea placerii fizice), dar mai prejos de Dharma (cautarea actiunii corecte in
conformitate cu legile si datoriile) si de Moksha (cautarea eliberarii); deriva de la: \arth (a emite;a gandi ori a intentiona sa
faci ceva); 1) semnificatie, simtire; "prezenta" mentala a acelui lucru la care se refera cuvintele, sau a obiectului dorit in plan
afectiv (sentimental), mental(gand, reprezentare sau conceptualizare) de catre subiect; 2) ca sa; pt. ca;
pe motiv ca;scopul sau intentia unui obiect;ratiunea de a fi; obiectiv; finalitate;destinatie; prefix :meta (din lb. Greaca:
"dupa", "dincolo de ", "cu"), I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - IV.34; artham (masculin, acuzativ, singular) I.32 - II.18 -
II.22 - IV.23; arthatvat (masculin, ablativ, singular) I.49; arthah (masculin, nominativ, singular) II.2; arthat (femenin) III.11;
arthanam (neutru, nominativ, singular) IV.32; E: object,goal; meaning, purpose, approach;exact nature of; cause, motive,
notion ,regarding the meaning of something; place, point;the thing being meditated upon; artha is one of the four goals of life (
of material prosperity)in Hinduism, known as purusharthas(see :YS 4.34); Meta (Irom Greek: "aIter", "beyond",
"with"); F: but;raison d'tre;S: MW90.2 (masculino o neutro) intencin, propsito, significado, sentido; racin de existencia ;
propsito; causa, motivo, significado y nocin.Hace referencia principalmente a la idea de la prosperidad material. En
Hinduismo, artha es uno de los cuatro objetivos de la vida, conocidos como Purusharthas (ver: YS4.34);. deriva de \arth (pensar
o intentar hacer algo); 1) el significado, el sentido, la "presencia" mental de aquello a que la palabra se refiere, es decir, objeto de
los sentidos estimado, juzgado, repensado y conceptualizado por el sujeto; 2) a fin de, en orden a; razn de ser, propsito o
intencin del objeto; fin, meta, objetivo; I.28 - I.42 - I.43 - II.21 - III.3 - III.17 - IV.34; artham (masculino, acusativo, singular)
I.32 - II.18 - II.22 - IV.23; arthatvat (masculino, ablativo, singular) I.49; arthah (masculino, nominativo, singular) II.2; arthat
(femenino) III.11; arthanam (neutro, nominativo, singular) IV.32;
vattva = R: scop;functie; ; E: function; F: but;fonction; l'objectivit;
artha vattva= R: scop;functie; ; E: functional states;purposes and functions; F: but; fonction; l'objectivit;le dessein
des objets;
sa\DPDVDP\DPD (84R ) = R: MW1112.1 (masculin) autocontrol; egalitatea;echilibrul;control, egalitatea; perfecta
stapanire; a mentine unit; samyama- termen tehnic care desemneaza practica unificata intr-un proces unic al
concentrarii(dharana) , meditatiei (dhyana) si a samadhi (identificarii complete;transa mistica ) !supr! !celui!si obiect ;procesul in
trei faze care conduce la identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta cu
Constiinta Cosmica; autocontrolul; egalitatea;echilibrul; perfecta stapanire; sam (impreuna, unit; complet;intreg) + yama, deriva
de la \yam (a se abtine, a se restringe); 1) control mental, concentrare perfecta, completa infranare,subjugare, autocontrol total;
2) practica continua,unificata (legat) intr-un proces unic a a concentrarii (dhrana), meditatiei (dhyna) si a transei mistice sau
a identificarii(samadhi) asupra aceluiasi obiect; procesul in trei faze care conduce la identificarea subiect-obiect si la
functionarea holografica,coerenta; procesul de acordarea rezonant cu Constiinta Cosmica; samyamah (masculin, nominativ,
singular) YS 3.4; samyamt (masculin, ablativ, singular) prin samyama; YS 3.16 - YS 3.17 - YS 3.21 - YS 3.22 - YS 3.26 - YS
3.35 - YS 3.41 - YS 3.42 - YS 3.44 - YS 3.52; E: MW1112.1 (masculine); perfect mastery,constraint, perfect discipline; a
technical term meaning the practice of dharana (concentration), dhyana (meditation), and samadhi (mystic trance) in ! single
process;the three phases of identification between subject and object for entering the holographic functioning of mind; perfect
mastery,constraint, perfect discipline; perfectly concentrated meditation; annihilation(SB 4.11.16) ; regulation(SB 11.17.34-
35);complete control (SB 11.18.22) ; holding together, restraint,abstinence;self-restraint control, (esp.) control of the senses, self-
control Mn. MBh. &c;concentration oI mind |comprising the perIormance oI Dhran, Dhyna, and Samdhi, or the last three
limbs(anga)stages in Yoga] Yogas. Sarvad; effort, exertion , (with great difficulty') MBh suppression, i.e. destruction (of the
world) Pur;dharana (concentration), dhyana (meditation), and samadhi (mystic trance) taken together (YS 3.4);perfectly
concentrated meditation; annihilation(SB 4.11.16) ; regulation (SB 11.17.34-35);complete control (SB 11.18.22) ; samyamah
(masculine, nominative, singular) III.4; samyamt (masculine, ablative, singular); by samyama; III.16 - III.17 - III.21 - III.22 -
III.26 - III.35 - III.41 - III.42 - III.44 - III.52; F: controle;maitrise de soi- mme;maitrise parfaite;conscience totale; S:
MW1112.1 (masculino) control, mantener unido, autocontrol; sam (junto, completo) + yama, deriva de \yam (abstener,
restringir); 1) control mental, concentracin perfecta, completo sometimiento, autocontrol total; 2) prctica continuada de
concentracion (dhrana), meditacion (dhyna) e identiIicacion completa (samdhi) sobre un mismo objeto; samyamah
(masculino, nominativo, singular) III.4; samyamt (masculino, ablativo, singular) III.16 - III.17 - III.21 - III.22 - III.26 - III.35 -
III.41 - III.42 - III.44 - III.52;
EKWD(bhuta)(R) = R: MW 761.3 (masculin) element; esenta,creatura,fiinta,spirit; deriva de \bh (a fi; a deveni;a se
transforma;a exista); 1) indica existenta in devenire, in ceea ce priveste dezvoltarea sa; 2) elementele dense care alcatuiesc
corpul fizic si lumea vizibila sa tangibila,palpabila de care suntem constienti in cursul experientelor senzoriale; II.18 - III.13 -
III.17 - III.44; bhtatvt (neutru, ablativ, singular) III.20; E: element; the basic elements [i.e. earth, air, fire, water,
ether];creature, being;essence, inherent nature of something, spirit; S: MW761.3 (masculino) elemento, esencia, ser, criatura;
deriva de \bh (ser, convertirse, existir); 1) indica la existencia en devenir, en cuanto desarrollndose; 2) elementos densos que
constituyen el cuerpo fsico y el mundo visible o tangible, de los cuales tenemos conciencia en las experiencias sensoriales; II.18
- III.13 - III.17 - III.44; bhtatvt (neutro, ablativo, singular) III.20;
jaya (H4) = R: MW412.3 (masculin) stapanire;cucerire;victorie dominare, suprematie, maestrie; deriva de la \ji ( a cuceri, a
invinge); II.41; jayt (masculin, ablativ, singular) III.5 - III.39 - III.40; jayah (masculin, nominativ, singular) III.44 - III.47 -
III.48; E: mastery ; conquest; victory;through victory, from mastery; ; F: matrise; victoire; S: MW412.3 (masculino) conquista,
victoria, dominio, supremaca, maestra; deriva de \ji (conquistar, vencer); II.41; jayt (masculino, ablativo, singular) III.5 -
III.39 - III.40; jayah (masculino, nominativo, singular) III.44 - III.47 - III.48;
Mahasiddhis (Marea Desavarsire) "Cele opt puteri divine sau supranaturale(ashtasiddhi)
Mahasiddhis -The eight major siddhis(ashtasiddhi)
Les huit pouvoirs mystiques;
Facultades extraordinarias Die acht Maha Siddhis, die groen Krfte
[in alte variante apare in pozitia: YS 3.45]
YS 3.46. ||||*7|*-|: 7|?||-|
66l5|TPl|(9ll4- Tl4B9&Pl+|l6+v\+
tato 'nimdi-prdur-bhvah kya-sampat tad-dharmnabhightas ca.
tato 'nimdiprdurbhvah kyasampad taddharmnabhightas ca // (45.1)
tatas animan-di-prdurbhva kya-sampad tad-dharma-anabhighta ca
tatoanimadipradurbhavahkayasampattaddharmanabhighatashcha
Traducerea convergenta/Convergent translation:
R: Gratie acestuia(tatah)[controlului asupra elementelor(bhuta-jayah)]se obtin: pradur-
bhavah(manifestarea; aparitia) animan(puterea de a micsora corpul la dimensiunea unui atom) si
celelalte care transcend legile fizice (mahasiddhis Nota 1) precum si kaya sampat(trupul perfect-
vedeti: YS 3.47) si anabhighata (indestructibilitatea, realizarea "corpului de diamant"), in ceea ce
priveste partile sale componente si proprietatile(dharma);
E: From that(tatah)[mastery over the elements(bhuta-jayah)], comes extraordinary faculties
including the power to shrink the body to the size of an atom (anima) and the others transcending
physical laws [mahasiddhis Note: 1], the perfection (kaya sampat)[see: YS 3.47), and
invulnerability (anabhighata) of the body in its components and characteristics (dharma);
F: Grce cela(tatah)[ la matrise sur les lments (bhuta-jayah)] on acquiert la manifestation
des pouvoirs tels que celui de reduire le corps a la dimension d'un atome(anima), ainsi que les
autres pouvoirs [Les huit pouvoirs mystiques(ashtasiddhi) Note: 1], comme la perfection du
corps (kaya sampat)et l'indestructibilit(anabhighata) de ses parties et caractristiques.
S: En consecuencia (tatah) [del dominio de los elementos(bhuta-jayah)], se manifiestan
(prdurbhvah) [facultades extraordinarias como] la de volverse diminuto (anim) y otras
similares (di), la perfeccin (sampad) del cuerpo (kya) y (ca) la indestructibilidad
(anabhighatah) de sus (tad) constituyentes (dharma)
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
tata(tatah, tatas, tato)(8 ) = R: MW432.2 (indeclinabil) de aici; de aceea;din aceasta(parinama: transformari);
apoi;atunci;in consecinta, din aceasta forma, de aici, de acolo; din acel moment, pt.aceasta, pt. atat; asa, cum, egal cu; (neutru,
dativ, singular) deriva de la tad (1, ce, care, cui; 2, acesta,acela; 3, al lui;al lor ); gratie acestuia [controlului asupra
elementelor(bhuta-jayah)] I.22 - I.29 - II.48 - II.52 - II.55 - III.12 - III.36 - III.43 - III.46 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
E: by that; thereafter;therefore, from these, from that[mastery over the elements(bhuta-jayah)]; there;then, at this point; F:
partir de cela; grce cela; par l [ la victoire sur les lments (bhuta-jayah)]; S: MW432.2 (indeclinable) en consecuencia, de
esta forma, de ah, desde all, desde entonces, por eso, por lo tanto, por consiguiente, as, como, igual que; (neutro, ablativo,
singular) deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de l, de ellos); I.22 - I.29 - II.48 - II.52 - II.55 - III.12 - III.36 -
III.43 - III.45 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
aiman(animan) = R: atom;puterea de a micsora corpul la dimensiunea unui atom; "atomizarea";(vedeti:Nota 1); E: the
power to become minutely small;(see:Note 1); F: atome; le pouvoir (siddhi) de reduire le corps a la dimension dun atome; le
pouvoir de minimisation ou l'atomisation; devenir petit comme un atome (anu);voir:Les huit pouvoirs mystiques(ashtasiddhi)
de l'homme
di(adi) = R: si celelalte; si altele;referire la cele opt puteri extraordinare(ashtasiddhi) (mahasiddhis);(vedeti:Nota 1); E:
others; a reference to the eight supernatural powers(ashtasiddhi) (mahasiddhis);(see:Note 1);
prdur(pradur)( 1 ): : R: MW707.1 (masculino) exterior;afara; in exterior; care depaseste legile fizice;din: pra (inainte de
ceva, in fata) + dur (poarta); 1) vizibil, manifestat, evident; III.9 - III.45; E: outside; transcending physical law; S: MW707.1
(masculino) afuera, en el exterior; pra (antes de algo, delante) + dur (puerta); 1) visible, manifiesto, evidente; III.9 - III.45
bhv (bhava) = R: capacitate;conditie; stare; forma de manifestare;devenire;aparitie; existen; fiintare; E: being, becoming;
existence,appearance;condition, state; S: la condicin;
prdurbhva (pradurbhava) ( 1R) = R: MW707.1 (compus) maniIestare; aparitie; emergen; samskara de trezire;
samskara de activare (extravertite; centrifuge); revelatie; prdur (visibil) + bhva (stare, conditie); 1) opus la disparitie ori
subjugare, abhibhava; III.9 - III.45;E: extravertive samskara; manifestation, appearance; S: MW707.1 (compuesto) aparicin,
manifestacin, revelacin; prdur (visible) + bhva (estado, condicin); 1) opuesto a la desaparicin o subyugacin, abhibhava; III.9
- III.45;
kya (kaya) (44) = R: MW274.1(masculin) corp, ansamblu; deriva de la \ci (a reuni, a uni); II.43 - III.21 - III.29 - III.42 -
III.45 - III.46; E: body; S: MW274.1(masculino) cuerpo, ensamblaje; deriva de \ci (reunir, juntar); II.43 - III.21 - III.29 - III.42
- III.45 - III.46;
sampat = R: perfectiune; E: perfection;
kayasampat = R: bunstare corporal;
tad() = R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; 2) (demostrativ) acesta,acela, acea;
aceluia;acelora[referire la componentele sau partile corpului]; 3) (posesiv) al lui;al lor, al sau; I.41 - II.11 - II.13 - II.21 - II.22 -
II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj-
MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural)
I.46; E: its, that; these; S: MW434.1 (indeclinable) 1) (relativo) que, cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo)
de l, de ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 -
IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 -
IV.18 - IV.19; tah (femenino, nominativo, plural) I.46;
dharma(0R) = R: MW510.3 (masculin) 1) virtute, merit; calitate, proprietate;proprieti; Iuncie; 2) datorie, justitie, lege ,cale,
naturala, religie, ordinea stabilita, obicei;conventie; institutie, obligatie individuala sau colectiva (fizica, morala sau spirituala); 3)
forma, aspect schimbator, calitate, proprietate, functie; atribut, caracteristica unui obiect; deriva de la: dhr (a retine, mentine, a
sustine); III.13 - III.14 - III.45; dharmnm (masculin, genitiv, plural) IV.12; E: property, visible form, experiential substance;
the law, scale of values, nature; the law of the individual, values; property, visible form, experiential substance; custom having
legal authority; custom, habit, convention; institution; S: MW510.3 (masculino) 1) virtud, mrito; 2) deber, justicia, ley natural,
religin, orden establecido, costumbre, institucin, obligacin individual o colectiva (fsica, moral o espiritual); 3) forma, aspecto
cambiante, cualidad, propiedad, funcin, atributo, caracterstica de un objeto; deriva de dhr (retener, mantener, soportar); III.13
- III.14 - III.46; dharmnm (masculino, genitivo, plural) IV.12;
anabhighta (anabhighatah) = R: izolare;invulnerabilitate;scut defensiv;a fii dincolo de perturbatii; non-obstrucie; E:
insulation, being beyond disturbance; indestructible;
ca(cha)(V) = R: MW380.1 (conjunctie) 1) si;ori; de asemenea; pe langa; la fel; inclusiv; 2) realmente, desigur; fara indoiala,clar;
3) nimic mai mult decat; 4) dar, insa;;YS I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 -
III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21; E: MW380.1 (conjunction); 1) and; or; too, also, either; besides; included,
inclusive, enclosed; 2) really, actually, indeed ;certainly, doubtlessly, definitely; surely, assuredly; 3) nothing more than; 4) but,
yet; S: MW380.1 (conjuncin) 1) y, tambin, incluso; 2) realmente, ciertamente; 3) nada mas que; 4) pero; YS I.29 - I.44
- I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21;
Nota 1. Mahasiddhis (marea desavarsire) desemneaza cele opt puteri supranaturale(ashtasiddhi)
traditionale:
1.animan (puterea de a micsora corpul la dimensiunea unui atom; "atomizarea");
2.mahiman (puterea de a face corpul oricat de mare);
3.laghiman(puterea de a face corpul usor pt. a pluti in aer sau pt. a levita);
4.gariman (puterea de a face corpul oricat de greu;imposibil de urnit din loc);
5.prapti(puterea de a ajunge si a se deplasa instantaneu in orice loc oricat de indepartat);
6.prakamya(puterea de a materializa orice lucru dorit);
7.ishatva(puterea de a materializa,crea,conserva si dematerializa precum zeii);
8.vashitva(puterea de a supune vointei sale orice proces sau fiinta);
Note 1: Mahasiddhis -The eight major siddhis(ashtasiddhi) are:
Siddhis (powers of the Self; psychic powers).
The eight usually enumerated are:
1.animan(the power to become as small as an atom);
2.mahiman (the power of increasing size at will);
3.laghiman or levitation (the power to make the body light as cotton wool.);
4.gariman (the power to make oneself heavy at will);
5.prapti (to reach anywhere; the power to obtain anything desired);
6.prakamya or prayamya (to achieve all one's desires; an irristible will);
7.vashitva or vashi-tva (ability to command and control everything; the power to hold others in subjection
to one's will).
8.ishatva or ishi-tva (ability to create anything; superiority and supremacy);
Les huit pouvoirs mystiques; l'homme possde les pouvoirs suivants
http://www.theosophie.fr/Web03/EXTRAITS_ISIS/isis-1.htm

Mahasiddhis- Les huit pouvoirs mystiques(ashtasiddhi) de l'homme :
l. Animan-devenir petit comme un atome (anu);se rduire une forme minuscule, par laquelle tout se laisse
traverser; animan [anu-man] m. tnuit; atome; maigreur f. anim phil. |yoga| le pouvoir de rapetisser, un
ashtasiddhi; anu a. m. n. I. anv Iin, tenu, minuscule; Iaible, insigniIiant; subtil m. atome; unit infime de temps ou
d'espace;anumtra |mtra| a. m. n. |qui a la dimension d'un atome| minuscule.
2. Mahiman-se grandir immensment;grandir aux dimensions d'un corps gigantesque,
3. Laghiman-perdre son poids (pour s'lever en suivant un rayon de l'orbe solaire), ou
4. Gariman- tendre son poids pour devenir lourd comme un montagne; tendre certains organes d'une faon illimite
(au point de toucher la lune avec le bout d'un doigt), ou
5. Prpti-faire preuve d'une volont sans limites (par exemple, pour s'enfoncer dans la terre aussi facilement que dans
l'eau), Le cinquime consiste prdire les vnements futurs, comprendre les langues inconnues, soigner les
maladies, deviner les penses non exprimes, comprendre le langage du cur.
6. Prkmya-dominer tous les tres - anims ou inanims - Le sixime permet de changer le vieil ge en jeunesse.
7. Vashitva,changer le cours naturel des choses, accomplir tout ce qu'on dsire ".Le septime est le pouvoir de
mesmriser tres humains et animaux, et de les plier sa volont ; c'est celui qui tient sous contrle pouvoirs et
motions.
8. lshitva, ou pouvoir divin;Le huitime est l'tat spirituel:l'absence des sept premiers prouve que dans cet tat le yogi
est plein de Dieu " .
Dans une srie d'articles anonymes, publis sous le titre " Yoga Vidya " , dans The Theosophist, vol.l, pp.31-2, 44-6
et 84-6, on trouve une intressante analyse de quelques-uns de ces mmes pouvoirs, ou siddhi, tels que Krishna les
numre dans le Shrimad Bhgavata Purna (Skandha XI, chap.l5), avec la discipline qu'il prescrit pour les obtenir.
Le dernier de ces 3 articles voque les cas de lvitation connus en Occident.]
Die acht Maha Siddhis, die groen Krfte, sind:
1.animan(Fhigkeit, winzige Gre anzunehmen, sich zu verkleinern zum Atom /Ability to shrink to
atomic size)
2.mahiman (Fhigkeit zu kolossaler Gre /Ability to increaze in size)
3.laghiman or levitation (Fhigkeit zu Schwerelosigkeit /Ability to obtain weightlessness)
4.gariman (Fhigkeit, sich ganz schwer zu machen, zu groem Gewicht /Ability to increaze in weight)
5.prapti (Jede Wunscherfllung und alles Wissen / Wish fulfillment and everything you need to know;
ability to reach anywhere);
6.prakamya or prayamya (Eintritt in den Krper eines anderen / Ability to enter into the body of another ;
ability to achieve all one's desires);
7.vashitva or vashi-tva ( Unbehinderter Wille /ability to command and control everything).
8.ishatva or ishi-tva (Gttliche Macht/ Divine power)..
Following is a listing of of 23 siddhi powers that may occur in the Journey to Enlightenment or in working
with the various chakras (see also:YS 3.30)
Warrior Siddhi Powers:
Trikalajriatvam - knowledge of the past, present and future.
Advandvam: to be beyond pleasure-pain, cold-heat, soft-hard. Non-duality.
Parachittadyabhijnata: knowledge of dreams and the mind.
Pratishtambah: control of effect of fire, wind, water, poisons, weapons, and the sun.
Aparajayah: Victorious. Not able to be defeated.
The next are considered only to occur as the heart begins to purify and flower:
Anumimattvam: hunger, thirst, grief, sorrow, infatuation, delusion and confusion of the mind, old age and
death do not harm the body.
Durshravan: to hear, sitting at one place, speech from however distant a place.
Dudarshan: to see simultaneously events and things in all the realms.
Manojava: the body can travel at the speed of thought to any place.
Kamarupa: to assume any form. Shapeshifting.
Parakayapravesh: ability to enter into another's body, whether they are dead or alive.
Swachchandamrutyu: to die at one's own will, death having no control over one.
Sahakridanudarshanam: to see the sports of gods in heaven and have capacity and prowess to participate in it.
Yathaasamkalpa samsiddhi: to attain whatever is desired.
Ajnaapratihataagatih: whereby one's command and movement have no obstruction
These are considered to be the highest siddhi powers(see also: YS 3.46):
Anima: the reduction of one's form to one atom. Invisibility
Mahima/Garima: the body can be made to be very heavy.
Laghima: the body can be made to be extremely light
Prapti: abilty to acquire objects of sense pertaining to the respective organs.
Prakaashya: to see invisible things in other realms.
Ishitaa: to stimulate bodies and creatures Control of forces of nature.
Vashita: to have control or dominion over the senses.
Yatkamastadavasyati: To obtain joy by willing it so. The cessation of misery and desire. This is considered to
be the highest state of bliss
Satyaloka is an ancient community of Enlightened Beings called the Siddha Purushas.
Yoga Siddhis: Secrets to Occult Powers and Elemental(tanmatra) Technology
The Yoga tradition links eight major yoga-siddhis, which come from the opening of the Seven Chakras in
the subtle body, in Yoga.
These are, Anima (Invisability or reduction in size), Mahima (Ability to make the body heavier), Laghima
(Ability to make the body light and fly), Prapti (Using senses to gain material objects),Prakashya (Being
able to envision things in all cosmic realms), Ishita (Control of other beings and elements), Vashita
(Control of the senses), Yatkamastadavasyati (Attainment of bliss or supreme joy).
These are actually mentioned and known in the Rig Veda, let alone later Yoga texts and later Upanishads.
However, they sometimes appear there in symbolism, such as the Seven Chakras:
"Seven regions have their several Suns; the ministering priests are Seven; Seven are the Aditya Deities,-
with these, O Soma, guard thou us." (RV.IX.114. 3)
"Seven to to the Chariot (ie. Body) with One Chakra (ie. Soul) yoke the Courser; bearing Seven Names the
single Courser draws it.The Chakra has Three naves, sound and undecaying, on which all worlds of being
lie. The Seven who are mounted on the Chariot (Body) with Seven Chakras have horses (ie. Pranas), Seven
in tale, who draw them onward. Seven Sisters utter songs of praise together, in whom the names of the
Seven Cows are treasured." [Rig-Veda.I.164.2-3]
The chariots are the subtle-body is especially true with the chariot with seven chakras in the Rig Veda
(I.164.2-3), which is the subtle body.
Laghima siddhi is also described in the Vedas as the chariot (body) of Indra, or the Yogi:
"The rich new Chariot has been equipped at the morning - it has Four Controls, Three Whips and Seven
reins which guide it: - Ten-sided and friendly to mortals, the winner of the Self, that must be urged to speed
with hymns and wishes." - Rig Veda Samhita, II.19.6
The morning represents, of course, self-realisation. The four controls are the four levels of speech, and four
vedas, by which one can move in various lokas and ages. The three whips are the ida, pingala and
sushumna nadis. The seven reigns are the seven pranic centres or chakras, and the ten sides are the ten
pranas or maruts of the subtle body. It wins the self - meaning it is the astral body, and that it moves
through hymns and wishes, shows that through mental-power of yoga-siddhis and mantras, the astral-travel
can be accomplished.
Moreover, one verse states that the Sun has illuminated the eight points of the earth (the eight yoga-siddhis
have been awakened), the three desert regions (three worlds of bhur, bhuva and svar) and the seven rivers
(opened the seven chakras) (Rig Veda.I.35.8).
These hence also refer to the body-siddhis as well.
The eight Vasus or Vedic Gods who serve Vishnu, also correspond to and are deities presiding over these
eight siddhis. These are Agni or Fire (anima siddhi); Earth (Mahima siddhi); Vayu or Wind (Laghima
siddhi); Soma or Moon (Yatkamastadavasyati siddhi); Sun (Ishita siddhi); Stars or Grahas (Prapti siddhi);
Akasha or ether (Prakashya siddhi) and the Sky (Vashita siddhi).
Vedic Gods as the Maruts and the two Ashwins are also great siddhas.
The Ashwini kumaras are said to possess shaktis (powers), which are siddhis. They are also Lords of the
Shaktis (personified femanine Siddhas or Dakinis):
"Bring into creation, my tireless meditations that ask for wealth, Shining Ashwins.
Grant us high spirits in battle, and with your Shaktis, Lords of Shakti, assist us."
(RV.VII.67.5)
This invokes the Ashwins and their Shaktis, which are Yoga-siddhis are mystic powers.
More specifically, the Dakinis Dakini and Varnini that relate to Chinnamasta and also Ida and Pingala
Nadis. As such Ashwins are purushas of the Dakinis or Dakas and are also the Nadis. They are attendants
to the headless Supreme Dakini Chinnamasta - just as the Ashwins are of the headless Rishi Dadhyach.
In fact, one of the most famed siddhis of the Ashwins, is their restoration of the head of Dadhyach or
Vishnu in the Rig Veda and Sahapatha Brahmana. As the celestial physicians, they gave wisdom to
Kakshivan (I.116.7) who is Dhanvantri. The Puranic tale of the birth of the River Ganga (Ganges) through
Rishi Gautama is also mentioned in Rig Veda (I.116.9), where the Ashwins bring forth waters for him
(pertaining to siddhi or elemental control).
They made the Rishi Chyavana young (I.116.10) and saved Vadana from a pit (I.116.11). They restore
limbs with those of bronze and heal the blind (I.116.15.16). They saved another sage Rebha from the
waters where he was abandoned (I.116.24).
They restore to life, the dead (I.117.7, 12), and even those as Syava who were cut into several pieces
(I.117.24).These are Mahamrityunjaya siddhis. This reminds us of Vedic sages as Ushana, who had various
life-restoring siddhis.
The chariot (ratha) of the Ashwins, the celestial gods of healing with mystical powers, has many attributes
in the Rig Veda. It has three seats and travels to heaven and earth (RV.VIII.22.4-5). It's canopy is described
as being as effulgent as the Sun (RV.VIII.8.2). It is both the subtle body, and also refers to Laghima siddhi,
and also how this can be applied to physical objects, or chariots.
The flying chariot of the Ashwins is described in Rig Veda (I.118.1-4) as flying with, or by falcons,
showing it as a Vimana or aerial chariot. The falcons and chariot are controlled by the Self and by voices or
word (RV.I.119.4-5), showing their vak-siddhi (siddhi or mystic power over mantras or word, by which
they can make things manifest, fly etc.).
Moreover, as the Ida and Pingala nadis, the Ashwins as Dakinis are the prime examples of personified
Yoga-siddhis of Tantra-shastra. Mastery over them, or their grace, brings about a range of siddhis, and
brings us to Dadhyach (Kabhanda) or Chinnamasta - the Supreme Daka and Dakini or Divine Mystics, who
contain these powers.
Mitra and Varuna as Mitravaruna in the Rig Veda, are also Ida and Pingala. Mitra is the Sun and Pingala
Nadi. Ida is Varuna and Waters. Their eye in the Vedas is Surya (Sun), the third-eye, which is born from
when Ida and Pingala (Mitra and Varuna) unite as Mitravaruna and become Sushumna, the single Nadi.
They hence, also many great siddhis.
We also note the Vanaras in the Ramayana, to whom Sugriva and Hanuman belonged, had many yoga-
siddhis, such as being able to shape-shift, assume a great or small size, fly etc., as also did the demon
Ravana. It appears that Vedic demons (who were Brahmins) as Vishvarupa and Vritrasura, also possessed
such Siddhis, which is how they were able to overcome the gods at times.
On an inner-level, the Devas or gods are senses. Yoga siddhis or great Siddhas can hence persuade one
beyond sense-control or the gods, and hence have no restraint for material desires. One hence can become
greedy with their powers - such as Vritra, Ravana and Nahusha did, and misuse them to become
materialists and in time, asuras (demonic).
Asura means "Ruling breath of life" and also "mighty" in the Vedas. As demons, it refers to them as cosmic
beings that are equal to, and higher in power than the Devas, or demigods. Hence only great forms as Indra
(Shiva), Rudra, the Goddess and Vishnu are able to destroy them. These are Paradeva (Supreme gods).
Infact, some demons as Hiranyakshipu, Ravana and Sishupala, are described as being fallen forms of
Vishnu or born from his gatekeepers, Jaya and Vijaya who were cursed to be born as demons on earth three
times - only to be killed by him, each time. Vritra was a Brahmin and was born from the god Tvashtar or
Vishvakarma.
Vritra is also a serpent (ahi) in the Rig Veda, and serpents are known to possess many siddhis, and can
grant them. As a Brahmin, he is hence represented as a powerful serpent and personifies the misuse of
siddhis or mystical yogi powers, himself.
Rig Veda also makes a symbolic reference to the sahasrara padma chakra as the state of turiya or fourth
region or highest third region (RV.X.56.1). Soma in the Rig Veda is often thousand-streamed or eyed,
referring to the later thousand petals of the lotus. As Indu, he is the third-eye or ajna-chakra. It is te
Supreme realm, where all siddhis are gained.
Moreover, we note Soma as the immortal elixir, as the practice of khechari mudra and drinking of inner-
soma is herein symbolically mentioned (RV.III.26.7, IX.73.4).
There is also reference to the yogic siddhi of assuming many forms at will through maya or control over
maya. Brihadaranyaka Upanishad (II.5.19) states that Indra through his maya or illusion, assumes many
forms, and goes on to say this arises from the power of the Self. Indra is often the Svaraja (self-lord) in the
Rig Veda. It is said he destroys Maya or illusion with his shakti or power, (Rig Veda.VI.50.9).
Another verse (X.55.5), symbolically tells about the attaining of the Moon or Soma-chakra (which grants
physical immortality and youth), and how one dies and becomes alive. The secret is that yogis can shed
their outer body through attaining the inner-Soma and leaving via that chakra and some advanced ones can
do so in the same body. Immortals and divine youths as Babaji, Krishna and Agastya, are such examples of
this. It hence shows the use of yoga-siddhis in Vedic times. Again, reference to such siddhis of the astral
body again, such as restoration of a physical body from the astral, after death.
[VIV]This means that the Yogi has attained the eight powers. He can make himself as minute as a particle, or as huge
as a mountain, as heavy as the earth, or as light as the air; he can reach anything he likes, he can rule everything he
wants, he can conquer everything he wants, and so on. A lion will sit at his feet like a lamb, and all his desires will be
fulfilled at will.
[S] From that comes attainment of anima and other siddhis, bodily perfection and the non-obstruction of
bodily functions by the influence of the elements. [Note: The eight major siddhis alluded to here are: anima
(to become very small); mahima (to become very big); laghima (very light); garima (heavy); prapti (to
reach anywhere); prakamya (to achieve all one's desires); isatva (ability to create anything); vasitva (ability
to command and control everything).
[RO] Avnd stpnire asupra celor cinci elemente, asa cum s-a spus n sutra anterioar, yoghinul si dezvolt
puteri psihice cum ar fi anima, laghima, etc. Corpul su devine perIect si el depseste toate limitrile corpului
si bhutas-urilor (elementelor). Astfel, apar trei Iactori; 1. apariia lui anima si a altor puteri; 2. perIeciunea
corpului; 3. depsirea tuturor obstruciilor.
Exist opt Ieluri de puteri psihice care sunt legate ntre ele si sunt numite ashta siddhis:
1. Anima - yoghinul si poate Iace corpul la fel de mic ca un atom.
2. Laghima - corpul poate Ii Icut usor.
3. Mahima - corpul poate Ii Icut mare.
4. Garima - corpul poate Ii Icut greu.
5. Prapti - capacitatea de a ajunge oriunde.
6. Prakamya- ndeplinirea total a dorinelor.
7. Vashitva - controlul asupra tuturor obiectelor, organice si anorganice.
8. Ishitva - capacitatea de a crea si de a distruge dup voin.
Aceste opt siddhis apar ca rezultat al stpnirii complete asupra celor cinci mahabhutas. n plus de acestea,
apare perIeciunea corpului. A treia realizare este aceea c yoghinul nu mai este inIluenat de obstruciile lui
prakriti sau ale elementelor.
Invulnerabilitatea-Corpul de diamant(stare la care se poate ajunge prin alchimia interna ori externa)/
Invulnerability-The Diamond Body(in Chinese alchemy this state is called the "Diamond Body") /
Linvulnrabilit-Le Corps de Diamant/ Invulnerabilidad El Cuerpo de Diamante
[in alte variante aceasta sutra se afla in pozitia: YS 3.46]
YS 3.47. ++ ~|~7j|| 7|++
+(+v+-9l4'444B(++t4l|+ Tl4B96+
rpa-lvanya-bala-vajra-samhananatvni kya-sampat
rpalvanyabalavajrasamhananatvni kyasampat // (46.1)
rpa-lvanya-bala-vajra-samhanana-tva kya-sampad
rupa lavanya bala vajra samhananatvani kaya sampat
Traducerea convergenta/Convergent translation:
[DM] R: [Din aceasta: prin samyama si controlul asupra elementelor(bhuta-jayah) se realizeaza
]perfectiunea (sampat) a trupului (kaya),[care se manifesta in] frumusetea formei (rupa),gratia
sau farmecul [in miscari] (lavanya), puterea (bala) si taria interioara,imortalitatea ori
invulnerabilitatea diamantului(vajrasamhanatvani);
E: [From this Samyama and mastery over the elements(bhuta-jayah) is realised]the
perfection(sampad) of the body(kaya) [that is manifested as] beauty of form(rupa),
gracefulness[in movements] (lavanya), power (bala), and the internal strength, immortality or the
invulnerability of a diamond (vajrasamhanatvani);
F: [Grce cela (samyama et la matrise sur les lments (bhuta-jayah) est realis] la perfection
(sampad) du corps(kaya) [qui se manifeste en] la beaut de la forme(rupa), la grce[charme dans
les mouvements](lavanya), la force ou la vigueur (bala), et la fermet ou l'invulnrabilit du
diamant(vajrasamhanatvani);
S: [En consecuencia del samyama y del dominio de los elementos(bhuta-jayah), se manifiestan]
la perfeccin (sampad) corporal (kaya) [que se traduce en belleza] de forma (rupa), gracia
(lavanya) [de movimientos], fuerza (bala) y la firmeza ,la inmortalidad y invulnerabilidad del
diamante (vajrasamhanatvani);
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
USDUXSD:R:Iorm;esenta; natura;fata;tanmatras(element subtil;vedeti tatva); [frumusetea] formei E:shape;form;
face,identity,essence; beautiful form;
lvaya (lavanya) = R: gratia sau farmecul[in miscari] ; E:grace[in movements]; charm;
bala = R: putere occulta; forta mistica; indriya-bala(puterea divina , perfectiunea sau forta oculta simturilor);
vedeti: YS 3.16-54 ; YS 4.1]; E:strength;power; mystic force;
vajra = R: diamant;fulger;invulnerabil;etern; E:diamond; diamond-like, infallible;
sahananatvni = R: tarie;fermitate;rezistenta; invulnerabilitate; durabilitate; E: hardness; definiteness, durability,
immortality ;firmness;compact ,solid ,firm;robust;invulnerability; internal strength ;
kya (kaya) (44) = R: MW274.1(masculin) corp, ansamblu; deriva de la \ci (a reuni, a uni); II.43 - III.21 - III.29 - III.42 -
III.45 - III.46; E: body; S: MW274.1(masculino) cuerpo, ensamblaje; deriva de \ci (reunir, juntar); II.43 - III.21 - III.29 - III.42
- III.45 - III.46;
sampat = R: perfectiune; E: perfection;
Comentarii/Commentary:
Tehnicile imortalitatii /Tcnicas de inmortalidad
Relatari despre Imortalitate-Moartea fara cadavru in Taoism
Narraciones de Inmortalidad: la Muerte sin Cadver en el Taosmo
http://webpages.ull.es/users/fradive/historiacomparada/14muerte/tema14.html
Inmortalidad fsica: es la nica de las grandes religiones que promete la perdurabilidad del cuerpo
fsico (no del alma) confusin entre el ms all y el mundo (el ms all est en los lmites del mundo o
en medio del mundo pero no visible para todos)
buena introduccin: H. Maspro (or. 1950), El taoismo y las religiones chinas, Madrid, Trotta, 2000,
escritos antes de su muerte en Buchenwald en 1945..., se trata de este tema pp. 455-562)
-nutrir el principio vital: yang-hsing
-alimentar la vida: yang-sheng
-alimentar el espritu: yang-shen
-el cuerpo es un receptculo en el que hay espritus mltiples: por medio de diferentes tcnicas hay
que impedir su dispersin su deterioro entraa la vejez y la muerte
-slo el cuerpo ofrece unidad a todos los principios
-slo puede vencerse a la muerte manteniendo la identidad por tanto manteniendo el cuerpo
Tcnicas de inmortalidad (se combinaban)
-Tao-yin: ejercicios gimnsticos (para estimular la correcta circulacin de chi (qi) por el cuerpo)
-T'ai-hsi: respiracin embrionaria (tcnicas respiratorias: retener el soplo 1000 veces)
-Pi-ku: tcnicas de alimentacin (abstencin de cereales, carne, alcohol / consumir productos
especialmente salvajes: hierbas, bayas, frutas, hongos)
Shou Lao, dios taoista de la longevidad con la fruta de la vida eterna y el elixir de la inmortalidad
-Fu-lu: talismanes (magia)
-Wai-tan: cinabrio exterior (alquimia externa = consumir cinabrio purificado -sulfato de
mercurio-)
-Nei-tan: cinabrio interior (alquimia interna = crear en el cuerpo del adepto la flor de oro unin
del principio yin con el principio yang en el cuerpo)
Embrin de inmortalidad, edicin de 1896 del Libro de la Sabidura y el destino (Huiming Jin de Lin
Huayin) del s. XVIII
-Fan-chung: arte de la alcoba (tcnicas sexuales: retencin de la emisin de ching que se dirige
por el interior del cuerpo al cerebro, se crea el embrin en la cabeza)
No hay muerte, no hay cadver: se rompen los esquemas biolgicos aceptados.
Controlul(jayah) terminalelor (indriya) [de perceptie senzoriala sau de cunoastere(jnanendriya) si
de actiune(karmendriya)]/The mastery(jayah) over the eleven organs (indriya) [ terminals for
sensory perception(jnanendriya) and action(karmendriya)]/La matrise sur les organes(indriya)[
les terminaux- les organes des sens ou de la connaissance( jnanendriya) et de
l'action(karmendriya)]/ El dominio (jayah) de los rganos (indriya) [de percepcin(jnanendriya) y
de accin(karmendriya)]
[in alte variante apare in pozitia: YS 3.47]
YS 3.48. +3+v+ j||||||*|*7:
+(+v<+ (TF4-9l|FP6l-44l4x4B4Pl|(|-4=4-
grahana-svarpsmitnvayrthavattva-samyamd indriya-jayah
grahanasvarpsmitnvayrthavattvasamyamd indriyajayah // (47.1)
grahana-sva-rpa-asmit-anvaya-arthavattva-samyama indriya-jaya
grahanasvarupasmitanvayarthavattvasamyamadindriyajayah
Traducerea convergenta/Convergent translation:
R: Controlul (jayah) terminalelor (indriya) [de perceptie senzoriala sau de
cunoastere(jnanendriya) si de actiune(karmendriya)] se obtine realizand samyama asupra
procesului de cunoastere (grahana),asupra calitatilor esen|iale ale fiecarui organ de sim|
(svarupa),asupra asmita (senzatiei de exista ca individualitate pe care perceptiile o
genereaza),asupra interconexiunii acestor terminale ntre ele (anvaya) si asupra functiei sau
finalitatii fiecarui terminal senzorial sau de actiune (arthavattva);
E: The mastery(jayah) over the eleven organs or terminals (indriya) [for sensory
perception(jnanendriya) and action(karmendriya)] is brought about by performing Samyama on
the process of perception (grahana), their essential attributes (svarupa),their identification as self
(asmita), their interconnectedness (anvaya) and their purposes (arthavattva).F: La matrise sur
les organes(indriya)[ les terminaux- les organes des sens ou de la connaissance( jnanendriya) et
de l'action(karmendriya)] est obtenu grce au Samyama (contrainte) sur le processus de
perception(grahana), sur leur substance la forme propre(svarupa), le je-suis(asmita), la connexit
anvaya et le dessein des objets(arthavattva); S: El dominio (jayah) de los rganos (indriya) [de
percepcin(jnanendriya) y de accin(karmendriya)]se logra efectuando el control mental
(samyama) sobre el proceso de percepcin (grahana), la naturaleza esencial (svarupa), la
individualidad (asmita), la interconexin (anvaya) [y] la finalidad (arthavattva) [de los organos de
conocimiento (jnanendriya) y de accin (karmendriya)];
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
grahaa(grahana) = R: procesului de cunoastere; capacitatii de perceptie; capacitatrea de apucare; E: power of
cognition;grasping, specialised receptivity; perceiving; S: el proceso de percepcin;
sva: R:propria; E:own, true;
USD(rupa) = R: Iorm;Iigura; culoare; natura;substan; esen; identitate;fa; figura, conexiune cu tanmatras(element
subtil;vedeti plansa tattva); E: form; shape;color; nature;substance; face,identity,essence; S: forma, figura, color;
USDUXSD:R:Iorm;esenta; natura;fata;tanmatras(element subtil;vedeti tatva); E:shape;form; face,identity,essence;
svaUSD (svarupa) (T9) = R: MW1309.2 (neutru) propria Iorm; propria identitate, esenta, condiia proprie; veritabila
Ia;propria natur; propria Iorm|este Iorma Ir Iorm; Iorma Ir pri componente-singurul lucru din univers care rmne
dintr-o bucat;izvorul universului maniIestat;albia lumii spre care totul curge si n care se dizolv totul;identitate, esenta,
propria sa forma(natura; substanta); propria conditie; atribut esential; calitate eseniala|a Iiecarui organ de sim; natura proprie
esenial;propria (sva) Iorm ori conIiguraie (rupa);propria esen, adevrata noastr identitate (Centrul; Axul;Acas;Akasha-
"casa eterica"); adevratul sistem de reIerin al universului [centrul vid al roii este singurul imuabil]; sva (propriu, al sau;a sa;)
+ rpa (forma, figura, culoare); I.43 - II.23 - II.54 - III.3 - III.44 - III.47 - IV.34; svarpe (neutru, locativ, singular) I.3; E:its
own shape, own form, own nature (sva = own; rupe = form, nature); intrinsic natures;own essence; true identity;own(sva) shape
or form(rupa);the true face; F: substance propre; forme propre; S: MW1309.2 (neutro) identidad, esencia, forma propia,
condicin propia; sva (propio, si mismo) + rpa (forma, figura, color); I.43 - II.23 - II.54 - III.3 - III.44 - III.47 - IV.34; svarpe
(neutro, locativo, singular) I.3;
asmit (asmita) = R: senzatiei de exista ca individualitate pe care perceptiile o genereaza;individualitatea persoanei, care se
exprim prin organele de sim ;egoism; identificarea cu falsul ego; senzatia existentei individuale a eu-lui; sentimentul eu-lui;
senzatia existentei separate ca individualitate;iluzia separarii dintre parte si intreg; E: identification as self;ego-identification
;self-assertion ;consciousness of "I",egoism; the sense of I; S: la individualidad;
anvaya (N N4) = R: MW46.2 (masculin) asociatie, conexiune; relatie,vecinatate;link;legatura; relatii;legaturi;
conectivitatea;interconexiunea;corelaia acestor organe senzoriale ntre ele;conexiuni intre calitati relative;relatiile care exista intre
aceste caracteristici; atot-patrundere;impregnare; ptrundere; suita;legatura;relatie; inIiltrare; anu (im spate, cu, unit,conectat) + aya
deriva de la: \i (a merge,a curge,a se roti;a circula); III.44 - III.47; anvayoh (masculin, nominativ, singular) III.9; E: connected to,
permeated; interconnectedness; all-pervasiveness; pervasiveness; relation; S: MW46.2 (masculino) asociacin, conexin; nexo,
vnculo; anu (detrs, con, junto) + aya deriva de \i (ir, fluir, circular); III.44 - III.47; anvayoh (masculino, nominativo, singular) III.9;
artha(artha) = R: scop;cauza;motiv;tel; semnificatie,obiect;notiune; abordare (a unui subiect);termenul artha se poate referi la
prosperitate materiala si desemneaza in hinduism unul din cele patru teluri ale vietii,cunoscute sub numele de purusharthas E:
purpose, cause, motive, meaning, notion , approach, object,goal;It may refer to the idea of material prosperity. In Hinduism,
artha is one of the four goals of life, known as purusharthas. F: but;raison d'tre; S: racin de existencia ; propsito;
vattva = R: functia;finalitatea;scopul ; E: function;
arthavattva = R: Iunctia;Iinalitatea;scopul ;Iiecare organ de sim are un scop bine deIinit n schema vieii umane;exist dou
scopuri: bhoga sau experiena, si apavarga, sau eliberarea;
sayamW (samyama) =R: prin samyama; -termen tehnic care desemneaza practica dh!r!n!, dhy!n! si s!m!dhi;procesul in trei
faze care conduce la identificarea subiect-obiect si la functionarea holografica,coerenta; procesul de acordarea rezonanta cu
Constiinta Cosmica; autocontrolul; egalitatea;echilibrul; perfecta stapanire; E: a technical term meaning the practice of dharana,
dhyana and samadhi in a single process;the three phases of identification between subject and object for entering the holographic
functioning of mind; perfect mastery,constraint, perfect discipline; S: el control mental;
indriya (4) = R: MW167.2 (neutru) putere; terminale;instrumente;teminale de perceptie si de actiune; organe de sim si de
actiune; organele simturilor; terminale cognitive sau de receptie (de cunoastere- jnanendriya) si efectoare sau de emisie (de
actiune- karmendriya); organe de actiune; cele 11 terminale (5 jnana indriya-porti senzoriale;5 karma indriya- instrumente
efectoare si manas-mintea-simtul intern-centralizatorul care proceseseaza informatia); indra (zeitate vedica) + ya deriva de la \i (a
merge;a curge, a circula); 1) facultate senzitiva corespunzatoare unui organ de simt; 2) ceea ce apartine sau este legat de indra;
II.18 - II.41 - II.43 - III.47; indriynm (neutru, genitiv, plural) II.54 - II.55; indriyesu (masculin, locativ, plural) III.13; E: the
eleven organs,instruments or terminals: ten indriyas:5 jnana indriya(sense organs; sensory apparatus); 5 karma indriya(action
organs); including manas-thought; terminals for sensory perception(jnanendriya) and action(karmendriya);in the organs of
perception and action; sensory apparatus; S: MW167.2 (neutro) poder, nstrumento, rganos de los sentidos; los
rganos(indriya)[de percepcin (jnanendriya ;los rganos conocimiento) y de accin (karmendriya)]; los janendriya-s
(jnana-indriy-s) son los cinco poderes de percepcin: Shrtra (poder auditivo), Tvk (poder tctil), Cksus (poder visual),
Jihva (poder gustativo) y Ghrana (poder olfativo). A su vez, los Karmendriya-s (Krma-indriy-s) son los cinco Poderes de
accin: Vak (poder del habla), Pan (poder prensil), Pada (poder locomotivo), Pay (poder excretorio) y Upstha (poder de la
actividad sexual y la tranquilidad); indra (deidad vdica) + ya deriva de \i (ir, fluir, circular); 1) facultad sensitiva orrespondiente
a un rgano de los sentidos; 2) perteneciente o relativo a indra; II.18 - II.41 - II.43 - III.47; indriynm (neutro, genitivo, plural)
II.54 - II.55; indriyesu (masculino, locativo, plural) III.13;
jaya (H4) = R: MW412.3 (masculin) stapanire;cucerire;victorie dominare, suprematie, maestrie; deriva de la \ji ( a cuceri, a
invinge); II.41; jayt (masculin, ablativ, singular) III.5 - III.39 - III.40; jayah (masculin, nominativ, singular) III.44 - III.47 -
III.48; E: mastery ; conquest; victory;through victory, from mastery; ; F: matrise; victoire; S: MW412.3 (masculino) conquista,
victoria, dominio, supremaca, maestra; deriva de \ji (conquistar, vencer); II.41; jayt (masculino, ablativo, singular) III.5 -
III.39 - III.40; jayah (masculino, nominativo, singular) III.44 - III.47 - III.48;
Puterea de a cunoaste si actiona nemijlocit fara a apela la terminalele grosiere ale vehiculului
corporal [in alte variante apare in pozitia: YS 3.48]
YS 3.49. +v<+ | | 7| |7-|: 7|7
+v+66l P+l =|4t4 |4TTl4- 9l+=4
tato mano-javitvam vikarana-bhvah pradhna-jayas ca
tato manojavitvam vikaranabhvah pradhnajayas ca // (48.1)
tatas manojavitva vikarana-bhva pradhna-jaya ca
tato manah javitvam vikarana bhavah pradhana jayas cha
Traducerea convergenta/Convergent translation:
R: Gratie acesteia(tatah) [indriya-jayah;controlul terminalelor de cunoastere si de actiune) se
obtine puterea de a misca instantaneu corpul cu viteza (javitva) gandului(manas),
capacitatea(bhvah) de a cunoaste si a actiona nemijlocit fara a apela la terminalele grosiere ale
vehiculului corporal (indriya) si controlul complet asupra Naturii (pradhana, cauza primordiala
sau a temelia universului manifestat); [aceste capacitati care apar in grup sunt numite in
comentariul lui Vyasa "perfectiunile sau puterile divine de tip fagure (madhupratika)]
E: From that[indriya-jayah: the mastery over the terminals (indriyas) of knowledge and action]
comes the power to move the body as quickly (javitva) as the mind (manas), the manifestation
(bhvah) of cognition and action without the aid of sense organs (independence of physical
organs for knowledge and action) and complete mastery over Nature [pradhana, the primal
cause, the foundation out of which manifestation or arises]. [These are called the honey-like
perfections (madhupratika) - from the commentary by Vyasa];
F: Grce cela [la matrise (jayah) sur les organes (indriya)de la perception sensorielle et
d'action] adviennent la facult de dplacer instantanment le corps aussi rapide (javitva) comme
la pense(manas), la manifestation (bhvah) de la connaissance et de l'action d'une manire
directe sans l'aide des terminales ou des organes de la perception sensorielle ou d'action(indriya)
et la matrise complte sur la matrice de la Nature (pradhana) [la cause d'o la cration tout
entire a merg; Nature primordiale indiffrencie;Subespace Matrice]; S: Gracias a l (tatah)
[el dominio de los organos de sentido y de accin :indriya-jayah] [se obtiene] el poder paranormal
que permite el desplazamiento instantneo del cuerpo a la velocidad (javitva) del pensamiento
(manas) , la condicin (bhvah) de percepcin y de accin independiente(vikarana)de los
rganos(indriya) y la conquista(jayah) de la materia primordial (pradhana) ;
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
tata(tatah, tatas, tato)(8 ) = R: MW432.2 (indeclinabil) de aici; de aceea;din aceasta(parinama: transformari);
apoi;atunci;in consecinta, din aceasta forma, de aici, de acolo; din acel moment, pt.aceasta, pt. atat; asa, cum, egal cu; (neutru,
dativ, singular) deriva de la tad (1, ce, care, cui; 2, acesta,acela; 3, al lui;al lor ); gratie acestuia [controlului asupra
elementelor(bhuta-jayah)] I.22 - I.29 - II.48 - II.52 - II.55 - III.12 - III.36 - III.43 - III.46 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
E: by that; thereafter;therefore, from these, from that[mastery over the elements(bhuta-jayah)]; there;then, at this point; F:
partir de cela; grce cela; par l [ la victoire sur les lments (bhuta-jayah)]; S: MW432.2 (indeclinable) en consecuencia, de
esta forma, de ah, desde all, desde entonces, por eso, por lo tanto, por consiguiente, as, como, igual que; (neutro, ablativo,
singular) deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de l, de ellos); I.22 - I.29 - II.48 - II.52 - II.55 - III.12 - III.36 -
III.43 - III.45 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
mana (manas)= R: gand;minte; manas:centralizatorul impresiilor senzoriale; centralizatorul terminalelor de cunoastere si de
actiune (indriya);simtul intern;manomaya kosha; E: mind;internal sense; manomaya kosha; F: le mental ;la pense; clairvision
fait un usage du mot mental conforme au sens du mot sanskrit manas; mano-maya-kosha, 'enveloppe faite de manas' est le niveau
des motions et des penses;
javitvam = R: instantaneu; iueala;viteza;puterea de a misca corpul cu viteza gandului; E: quickness, speed; instantaneous;
power to move the body as quickly as the mind; the body gains the power to move as fast as the mind; F: la facult de dplacer;
vikaraa (vikarana) = R: fara a apela la terminale(indriya); clairvision E: without organs; free from the constraints of
organs(indriya); independence of the body organs; the state lacking organs(indriya)of knowledge(senses) and action; F:
clairvision; S: independiente de los rganos(indriya)[de percepcin (jnanendriya ;los rganos conocimiento) y de accin
(karmendriya)]; los Janendriya-s (jnana-indriy-s) son los cinco poderes de percepcin: Shrtra (poder auditivo), Tvk
(poder tctil), Cksus (poder visual), Jihva (poder gustativo) y Ghrana (poder olfativo). A su vez, los Karmendriya-s (Krma-
indriy-s) son los cinco Poderes de accin: Vak (poder del habla), Pan (poder prensil), Pada (poder locomotivo), Pay (poder
excretorio) y Upstha (poder de la actividad sexual y la tranquilidad);
bhv (bhava) = R: capacitate;conditie; stare; forma de manifestare;devenire;aparitie; existen; fiintare; E: being, becoming;
existence,appearance;condition, state; S: la condicin;
virarana-bhavah = R: starea in care putem cunoaste si actiona nemijlocit fara a apela la terminalele grosiere ale vehiculului
corporal; eliberarea de organele de sim; E: perception independent of the sense organs; perception without instrument of
perception, i.e., with the body or physical senses
pradhna (pradhana) = R: natura nemanifestata ,temelia universului manifestat temelia;matricea;cauza primordiala dincare
apare manifestarea;Natura; vedeti:prakriti; E:foundation, matrix; the primordial cause; the primal cause out of which there is
manifestation; Nature; see: prakriti ; F: la matrice de la Nature;la cause d'o la cration tout entire a merg; Nature
primordiale indiffrencie;Subespace Matrice; Nature primordiale indiffrencie;Subespace Matrice; quivalent de maya,
davyakta ou de Prakriti; S: fuente de manifestacin o matriz de todas las cosas; se identifica con la materia primordial
(prakriti) y lo inmanifestado (avyakta);materia primordial; lo inmanifestado (avyakta); la matriz del subespacio;
jaya (H4) = R: MW412.3 (masculin) stapanire;cucerire;victorie dominare, suprematie, maestrie; deriva de la \ji ( a cuceri, a
invinge); II.41; jayt (masculin, ablativ, singular) III.5 - III.39 - III.40; jayah (masculin, nominativ, singular) III.44 - III.47 -
III.48; E: mastery ; conquest; victory;through victory, from mastery; ; F: matrise; victoire; S: MW412.3 (masculino) conquista,
victoria, dominio, supremaca, maestra; deriva de \ji (conquistar, vencer); II.41; jayt (masculino, ablativo, singular) III.5 -
III.39 - III.40; jayah (masculino, nominativo, singular) III.44 - III.47 - III.48;
ca(cha)(V) = R: MW380.1 (conjunctie) 1) si;ori; de asemenea; pe langa; la fel; inclusiv; 2) realmente, desigur; fara indoiala,clar;
3) nimic mai mult decat; 4) dar, insa;;YS I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 -
III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21; E: MW380.1 (conjunction); 1) and; or; too, also, either; besides; included,
inclusive, enclosed; 2) really, actually, indeed ;certainly, doubtlessly, definitely; surely, assuredly; 3) nothing more than; 4) but,
yet; S: MW380.1 (conjuncin) 1) y, tambin, incluso; 2) realmente, ciertamente; 3) nada mas que; 4) pero; YS I.29 - I.44
- I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21;
Sarvajna and Sarva-Sakta/ Omnicunoasterea (sarva-jnatritvam) si omnipotenta (sarva-bhava)
[vedeti si: YS 3.34]/ Omniscience and Omnipotence (unlimited power; from Latin: Omni Potens:
"all power") [see also: YS 3.34]/ L'Omniscience et L'Omnipotence ("toute puissance") /La
Omnisciencia(la capacidad de saberlo todo) y la Omnipotencia ( literalmente "todo poder) [see
also: YS 3.34]
[Nota: aceasta sutra apare in alte variante pe pozitia : YS 3.48 si 3.49]
[Note: ln some renditions this is sutra 3.48 or 3.49]
YS 3.50. ||*||| -|||7| }|
+-+Bx4969l-46l4l|6PlF4 B4l4l|Ul6t4 B4l6t4
sattva-purusnyat-khyti-mtrasya sarva-bhvdhisttrtvam sarva-jtrtvam ca.
sattvapurusnyatkhytimtrasya sarvabhvdhisthtrtvam sarvajtrtvam ca // (49.1)
sattva-purusa-anyat-khyti-mtra sarva-bhva-adhisthtr-tva sarvajtr-tva ca
sattva purusha anyata khyati matrasya sarva bhava adhisthatritvam sarva jnatritvam cha
Traducerea convergenta/Convergent translation:
R: Suprema|ia (adhishthatritva) in omnicunoastere (sarva-jnatritva) si in omnipoten| (sarva-
bhava) se realizeaza prin perceperea (khyati) deosebirii (anyata) dintre Purusha (Sinele universal
omniprezent; vazator; entitatea care percepe) si minte (sattva guna) [tendin|a (guna) Naturii
(Prakriti) care e caracterizata de constien|a, impacare, pace, echilibru, armonie si luminozitate;
referire la buddhi ( intelectul; "marea sala luminoasa a constiintei"; mahat; vijnanamaya kosha ];
E: Supremacy (adhishthatritva) in omniscience (sarva-jnatritva) [ and omnipotence(sarva-bhava)
are brought by complete revelation of the difference between Purusha ( the perceiving entity) and
the mind (sattva guna) [ sattva is a fundamental quality (guna) of Nature (Prakriti) characterized
by the absence of agitation, awareness, cognition, peace, lucidity; clarity and luminosity; a
reference to the mind field or chitta, in its subtlest individuation, purest aspect of buddhi (mahat
or vijnanamayakosha)]; F: La suprmatie dans omnipotence ou toute-puissance sur tous les tats
d'existence et l'omniscience est est ralis par celui qui connat la diffrence entre le purusa et
le sattva ( rfrence l'intellect : Buddhi or Mahat, ou le grand principe;vijnanamaya kosha);
S: La supremaca sobre todos (sarva) los estados de existencia (bhava) [omnipotencia] y (cha)
el conocimiento total (sarvajnatritva) [omnisciencia] se adquieren solo mediante el
establecimiento con firmeza (matrasya) en el conocimiento de la diferencia (anyatakhyati) entre
el s mismo (Purusha) y sattva (la luminosidad mental;el aspecto ms puro de la mente: principio
mental; buddhi; mahat; vijnanamaya kosha);
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
sattva = R: tendina (guna) Naturii (Prakriti) care e caracterizata de constiena,impacare,pace, echilibru, armonie si a
luminozitate; referire la instantele superioare ale mintii: buddhi(intelectul;"marea sala luminoasa a constiintei";mahat;
vijnanamaya kosha); E: sattva is the principle or a fundamental quality (guna) of Nature (Prakriti) characterized by the
absence of agitation, awareness, cognition, peace,lucidity; clarity and luminosity; a reference to the mind field or chitta, in its
subtlest individuation, purest aspect of buddhi (mahat or vijnanamayakosha); F: srnit, calme, clart d'esprit, la joie et la
bonne humeur;les sentiments agrables; pense;rfrence lintellect :Buddhi or Mahat, ou le grand principe;vijnanamaya
kosha;S: pureza ;, luminosidad mental, el aspecto ms puro de la mente : principio mental; buddhi;mahat;vijnanamaya
kosha;
guD (guna) = R: (cele trei) tendinte (rajas, sattva, tamas);calitati ale naturii (Prakriti);proprietati, calitati fundamentale ale
realitatii manifestate(Prakriti); cele trei tendinte ale Naturii sau caracteristici ale manifestarii sunt: 1.sattva(echilibru,
armonie;stabilitate;pace;calm;tacere;luminozitate;sanatate), 2.rajas(activitate; expansiune; hiperactivitate;agitatie;vorbarie;
surplus de energie; hipertensiune; tensiune; incordare; maladii Yang),3.tamas(inactivitate, inertie,materialitate; contractie,
retractie; ingreunare; lene, intuneric;ignoranta;hipoactivitate; maladii Yin);vedeti YS 2.18: Drishaya(ceea ce este vazut;
spectacolul,filmul de pe ecranul mental;Prakriti) are caracteristicile[celor trei gunas adica] prakasha[luminozitate;
claritate;sattva guna], kriya[activitate; actiune;rajas guna] si de sthiti[inertie,imobilitate; stabilitate, tamas guna] este alcatuit
din bhuta(cele cinci elemente grosiere si subtile), indriyas (terminalele cognitive si efectoare) si are drept scop bhoga
(experimentarea, instruirea, bucuria) si apavarga (eliberarea finala,beatitudinea); E:fundamental qualities of nature(rajas;sattva,
tamas); (the three) constituents (guna) of nature(Prakriti);(three)qualities;the attributes; (qualities of matter); potencies;
constituent qualities of nature;three modes of material nature; the Seen (objective side of manifestation) consists of the elements
and sense-organs, is of the nature of cognition (sattva) , activity (rajas) and stability ( tamas) and has for its purpose (providing
the Purusha with) experience and liberation. The basic building blocks of Nature (Prakriti) are the three types of constituents
(guna), namely rajas (the dynamic principle; nature of activity), tamas (the principle of inertia, nature of stability;darkness,
ignorance; heaviness), and sattva (the principle of lucidity; nature of cognition);see also YS 2.18: Drishaya(The Seen ;
Prakriti;the manifested universe; the cosmic creation) has the characteristics [of the three modes of material nature (gunas) ie.]
of prakasha (luminosity, illumination, sattva guna ), kriya[activity, raja guna) and sthiti[ inertia; imobility, stability; tamas
guna) and its purpose is for the sake of bhoga(experience,learning, enjoyment) and apavarga (the liberation of the experiencer;
bliss);
puruD (purusha) = R: Sinele;pura constienta;vazatorul; entitatea care percepe; Sinele universal omniprezent; Sinele universal
omniprezent); E: pure awareness; pure consciousness; Self;the Seer; the perceiving entity; F: la conscience;le principle absolu
son propre Soi, le spectateur le Soi individuel, est identique au Brahman, le Soi universel par un processus de projection
holograpique; S: Ser;Principio animado; espritu; el alma;el observador; poder del alma; propio Ser;Espritu Divino;la
Esencia;Espritu Primordial;el nico ser[ que en ralidad hay];
anyat (anyata) = R: diIeren; deosebire; distincie; E: difference, distinction between;
khyti (khyatih) = R: (modalitate de ) a vedea; proces cognitiv;prin constien;discernamant; a da un nume;a vedea; proces
cognitiv; E: a way of regarding; seeing; giving a name to; through knowledge, vision, discernment, correct cognition, clarity,
awareness;
mtra(matra)(R) = R: MW804.2 (masculin ori neutru) 1) numai,doar, numai;doar; nefiind decat; nimic mai mult decat, 2)
pur, clar,distinct; 3) marime;masura, dimensiune, distanta, cantitate, durata; care are drept masura; I.43 - II.19 - III.3; mtrah
(masculin, nominativ, singular) II.20; mtrasya (masculin, genitiv, singular) III.49; matrat (masculin, ablativ, singular) IV.4;
E: MW804.2 (masculin or neutral) 1) only, merely; just, solely, alone; that alone; measurement, calculation of size or extent;
assessment of capacity or dimension; system of measures (liquid measurement, dry measurement); 2) pure, clear,distinct; 3)
measure; size, fitting; action, something that is being done; S: MW804.2 (masculino o neutro) 1) solamente, nada mas que, 2)
puro, neto; 3) medida, tamao, distancia, cantidad, duracin; I.43 - II.19 - III.3; mtrah (masculino, nominativo, singular) II.20;
mtrasya (masculino, genitivo, singular) III.49; matrat (masculino, ablativo, singular) IV.4;
sarva(8) = R: MW1184.3 (adjectiv, masculin) fiecare; oricare; tot, totul, in intregime, complet (exprimat distributiv indica
aplicarea principiului holografic) ; I.25 - I.51 - II.31 - II.37 - III.11 - III.17 - III.49 - III.54 - IV.23 - IV.31; sarvam (neutru,
nominativ, singular) II.15 - III.33; E: each; every; everybody, everyone; everything ,all things, all (expressed in distributive
manner);S: MW1184.3 (adjetivo, masculino) todo, cada uno, entero, completo; I.25 - I.51 - II.31 - II.37 - III.11 - III.17 - III.50 -
III.55 - IV.23 - IV.31; sarvam (neutro, nominativo, singular) II.15 - III.34;
bhv (bhava) = R: existen, stri sau Iorme de existen;devenire;aparitie; manifestare; fiintare; E: being,
becoming;existence,appearance;condition, state;
bhvanam(bhavanam) = R: conceptie; indreptarea atentiei;meditatia ;a aseza (mintea); a aseza atentia (afectiva,cognitiva,
imaginativa-vizualizarea);a crea mental(vizualizare);actiunea de a face sa apara(generare impulsurile dorite); a medita la, a cugeta, a
reflecta asupra; a gndi; E: mental;dwelling(in the mind);(constant) pondering over realizing, becoming; cultivate; constant
pondering; F: cultivation;mditation; S: la reflexin; pensar ;el cultivo;sarva-bhava = R: asupra tuturor formelor de
existenta; omnipotenta ;capacitatea de control a tuturor manifestarilor; (sarva = tot;fiecare; bhava = stri sau Iorme de existen);
E: omnipotence;control over all states or forms of existence, omnipotence (sarva = all; bhava = states or forms of
existence);adhittva (adhisthatrittvam) = R: supremaie; E: supremacy;
sarvam = R: fiecare;tot; totul(exprimat distributiv); E: fiecare;each; all (expressed in distributive manner);
jttvaMQDtritvam) = R: cunoastere;stiin; E: knowingness ; knowledge; science;
sarva-jnatritvam = R: omnicunoastere; omniscien; capacitatea de cunoastere a oricarui proces; (sarva = tot;fiecare;
jnatritvam = cunoastere);E: omniscience; all knowingness, omniscience (sarva = all; jnatritvam = knowingness)
ca(cha)(V) = R: MW380.1 (conjunctie) 1) si;ori; de asemenea; pe langa; la fel; inclusiv; 2) realmente, desigur; fara indoiala,clar;
3) nimic mai mult decat; 4) dar, insa;;YS I.29 - I.44 - I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 -
III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21; E: MW380.1 (conjunction); 1) and; or; too, also, either; besides; included,
inclusive, enclosed; 2) really, actually, indeed ;certainly, doubtlessly, definitely; surely, assuredly; 3) nothing more than; 4) but,
yet; S: MW380.1 (conjuncin) 1) y, tambin, incluso; 2) realmente, ciertamente; 3) nada mas que; 4) pero; YS I.29 - I.44
- I.45 - II.2 - II.15 - II.41 - II.53 - III.20 - III.23 - III.39 - III.40 - III.43- III.46 - III.49 - III.50 - III.55 - IV.10 - IV.16 - IV.20 - IV.21;
Comentarii/Commentary:
[SWJB] To one well established in the knowledge of the distinction between the purest aspect of mind and
consciousness itself, there comes supremacy over all forms of knowing(sarva-jnatritvam;Omniscience)as well as
over all forms or states of existence(sarva-bhava; omnipotence).
[T] Only from the awareness of the distinction between Sattva and Purusha arise supremacy over all
states and forms of existence(omnipotence) and knowledge of everything(omniscience).
[VIV]When nature has been conquered, and the difference between the Purusha and nature realised that the
Purusha is indestructible, pure and perfect then come omnipotence and omniscience.
Since the current laws of physics are only known to be valid in this universe, it is possible that the laws of
physics are different in parallel universes, giving a God-like entity, more power. If the number of universes
is unlimited, then the power of a certain God-like entity is also unlimited, since the laws of physics may be
different in other universes, and accordingly making this entity omnipotent. Unfortunately concerning a
multiverse there is a lack of empirical correlation. To the extreme there are theories about realms beyond
this multiverse (Nirvana, Chaos, Nothingness).
Also trying to develop a theory to explain, assign or reject omnipotence on grounds of logic has little merit,
since being omnipotent would mean the omnipotent being is above logic.
Allowing assumption that a deity exists, further debate may be provoked that said deity is consciously
taking actions. It could be concluded from an emanationism point of view, that all actions and creations by
a deity are simply flows of divine energy (the flowing Tao in conjunction with qi is often seen as a river;
Dharma (Buddhism) the law of nature discovered by Buddha has no beginning or end.) Pantheism and/or
panentheism sees the universe/multiverse as 'the body of God', making 'God' everybody and everything. So
if one does something, actually 'God' is doing it. We are 'God's' means according to this view.
In the Taoist religious or philosophical tradition, the Tao is in some ways equivalent to a deity or the logos.
The Tao is understood to have inexhaustible power, yet that power is simply another aspect of its weakness.
Brahman
Brahman (brhman-, nominative brhma) is a concept of Hinduism. Brahman is the unchanging, infinite,
immanent, and transcendent reality which is the Divine Ground of all matter, energy, time, space, being,
and everything beyond in this Universe. The nature of Brahman is described as transpersonal, personal and
impersonal by different philosophical schools. In the Rig Veda, Brahman gives rise to the primordial being
Hiranyagarbha that is equated with the creator God Brahm. The trimurti can thus be considered a
personification of Hiranyagarbha as the active principle behind the phenomena of the universe. The seers
who inspired the composition of the Upanisads asserted that the liberated soul (jivanmukta) has realized his
identity with Brahman as his true self (see Atman in Hinduism). The hymns of the Rig-veda not only
assert the existence of this one Supreme Being(Brahman), but also describe the essential characteristics of
this Being as the cause of all causes (sarva-karana), the controller of all (sarva-niyamaka), as immanent in
the heart of every being (antaryamin), as the ruler of the entire universe, and as the giver of immortality.
Such a Being is also described as omniscient (sarvajna), omnipotent (sarva-sakta), full of unsurpassed
glory (sarvatisayi) and the greatest of all (sarva-mahima).
According to the Hindu philosophy the essence of God or Brahman can never be understood or known
since Brahman is beyond both existence and non-existence, transcending and including time, causation and
space, and thus can never be known in the same material sense as one traditionally 'understands' a given
concept or object. So presuming there is a god-like entity consciently taking actions, we cannot
comprehend the limits of a deity's powers.
The word "Brahman" is derived from the verb brh (Sanskrit: to grow), and connotes greatness. The
Mundaka Upanishad says: "Om- That supreme Brahman is infinite, and this conditioned Brahman is
infinite. The infinite proceeds from infinite. Then through knowledge, realizing the infinitude of the
infinite, it remains as infinite alone".
Note that "Brahman" is different from "Brahmin", the priests/holy men. In fact "Brahmin" is derived from
"Brahman" in the sense that a 'Brahmin is the one who knows Brahman'. The confusion between the terms
can be dated back to the translation of the Upanishads into modern English.
Brahman is the Absolute Reality or universal substrate (not to be conIused with the Creator god Brahm) is
said to be eternal, omnipotent, omniscient, omnipresent, and ultimately indescribable in human language.
The sage-seers of the Upanishads had fully realized Brahman as the reality behind their own being and of
everything else in this universe. They were thus Brahmins in the true sense of the word. These rishis
described Brahman as infinite Being, infinite Consciousness, and infinite Bliss (satcitananda). Brahman is
regarded as the source and essence of the material universe. The initial unmanifest state of singularity of the
universe is described as a beyond being and non-being in the Nasadiya Sukta. The Rig Veda says that by
the desire of the Supreme Being (RV 10.129.4), the initial manifestation of the material universe came into
being from Hiranyagarbha (literally "golden womb"), out of which all worlds, organisms and divine beings
(devas) arise:
"Great indeed are the devas who have sprung out of Brahman." Atharva Veda
Para Brahman corresponds to the concept of Godhead and Saguna Brahman to God as the Primordial
Being.[2]
It is said that Brahman cannot be known by material means, that we cannot be made conscious of it,
because Brahman is our very consciousness(Purusha). Brahman is also not restricted to the usual
dimensional perspectives of being, and thus enlightenment, moksha, yoga, samadhi, nirvana, etc. do not
merely mean to know Brahman, but to realise one's "brahman-hood", to actually realise that one is and
always was of Brahman nature (cf. the Mahayana concept of Buddha Nature). Indeed, closely related to the
Self concept of Brahman is the idea that it is synonymous with jiva-atma, or individual souls, our atman (or
soul) being readily identifiable with the greater soul (paramatma) of Brahman.
Generally, Vedanta rejects the notion of an evolving Brahman since Brahman contains within it the
potentiality and archetypes behind all possible manifest phenomenal forms. The Vedas, though they are in
some respects historically conditioned are considered by Hindus to convey a knowledge[3] eternal, timeless
and always contemporaneous with Brahman. This knowledge is considered to have been handed down by
realised yogins to students many generations before the vedas were committed to writing. Written texts of
the Vedas are a relatively recent phenomenon.
Connected with the ritual of pre-Vedantic Hinduism, Brahman signified the power to grow, the expansive
and self-altering process of ritual and sacrifice, often visually realized in the sputtering of flames as they
received the all important ghee (clarified butter) and rose in concert with the mantras of the Vedas. The
term Brahmin in the Vedic period actually meant one who has realized Brahman. However, later on
Brahmin came to be identified with the highest of the four castes, the Brahmins, who by virtue of their
purity and priesthood held themselves as proprietors of rituals, though mostly without actual realization of
Brahman, and void of Vedantic knowledge.
Among Hindu sects, Advaita Vedanta is the first instance of monism in organized religion and Hinduism is
the only religion with this concept. To call this concept 'God' could be imprecise. The closest interpretation
of the term can be found in the Taittariya Upanishad (II.1) where Brahman is described as satyam jnanam
anantam brahman ("Brahman is of the nature of truth, knowledge and infinity"). Thus, Brahman is the
origin and end of all things, material or otherwise. Brahman is the root source and Divine Ground of
everything that exists, and does not exist in Hinduism. It is defined as unknowable and Satchitananda
("Truth-Consciousness-Bliss"). Since it is eternal and infinite, it comprises the only truth. The goal of
Hinduism, through the various yogas, is to realize that the soul (Atman) is actually nothing but Brahman.
The Hindu pantheon of gods is said, in the Vedas and Upanishads, to be only higher manifestations of
Brahman. For this reason, "ekam sat" ("Truth is one"), and all is Brahman. This explains the Hindu view
that "All paths lead to the one Truth, though many sages [and religions] call upon it by different names."
Several mah-vkyas, or great sayings, indicate what the principle of Brahman is:
prajnnam brahma "Brahman is knowledge" (Aitareya Upanishad 3.3)
ayam tm brahma "The Self (or the Soul) is Brahman " (Brihadaranyaka Upanishad 4.4.5)
aham brahmsmi"I am Brahman" (Brihadaranyaka Upanishad 1.4.10)
tat tvam asi "Thou are that" (Chndogya Upanishad 6.8.7 et seq)
sarvam khalv idam brahma "All this that we see in the world is Brahman", (Chndogya Upanishad
3.14.1)
sachchidnanda brahma "Brahman is existence, consciousness, and bliss".
(Nrisimhauttaratpini, cited in Swami Nikhilananda, The Upanishads: A new Translation Vol. I.
In the Bhagavad Gt, Krishna also describes the nature oI Brahman. For example, he says "And I am the
basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional
position of ultimate happiness" (brahmano hi pratishthaham...) B-Gita (As-it-Is) 14.27 Translation by A. C.
Bhaktivedanta Swami Prabhupada http://bhagavadgitaasitis.com/14/27/en1
http://en.wikipedia.org/wiki/A._C._Bhaktivedanta_Swami_Prabhupada )
Another way to describe Brahman, as mentioned in the Brihadaranyaka Upanisad, is to say, "Brahman is
not this.. Brahman is not that.."(Neti , Neti ). Until everything in the infinite universe has been eliminated
and only Brahman remains -- implying that indeed Brahman in infinite set universes is like the empty set.
Thus all and none in one that is not but still is everywhere and nowhere in particular. Also note that a
distinct term Para Brahman is generally used to indicate the higher Supreme Brahman.
Brahman and Atman
Philosopher mystics of the Upanishads identify the micro-soul-spark, Atman, the inner essence of the human being,
with Brahman, the Great Spirit(Purusha). While Advaita philosophy considers Brahman to be without form, qualities,
or attributes, VisishtAdvaita and Dvaita philosophies understand Brahman as one with infinite auspicious qualities. In
Advaita, the ultimate reality is expressed as Nirguna Brahman. Nirguna means formless, attributeless, mega-soul, or
spirit-only. Advaita considers all personal forms of God including Vishnu and Shiva as different aspects of God in
personal form, Saguna Brahman i.e. God with attributes. In VisishtAdvaita and Dvaita, God is Saguna Brahman with
infinite attributes and is the source of the impersonal Nirguna Brahman, and God's energy is regarded as Devi, the
Divine Mother.
The phrase that is seen to be the only possible (and still thoroughly inadequate) description of Brahman that humans,
with limited minds and being, can entertain is the Sanskrit word Sacchidnanda, which is combined Irom sat-chit-
nanda, meaning "Being - Consciousness - Bliss".
The description of Brahman from Mandukya Upanishad:
sarvam hyetad brahmyamtm brahma soyamtm chatushpt ( Mandukya Upanishad, verse-2)
Translation:
sarvam: whole/all/everything;hi:really/surely/indeed; etad:this here/this; brahma:Brahma/Brahman; ayam :
this/here; tm: atma/atman; sah:he; ayam : this/here; chatus: four/quadruple; pt:step/foot/quarter;
With the sandhi expanded:-
sarvam hi etad brahma ayam tm brahm sah ayam tm chatus paat
Simple meaning: All indeed is this Brahman; He is Atman; He has four steps/quarters.
Vishnu is derived from the root "Vish" which means to enter or pervade, and He is called Vishnu because
He pervades the whole universe. Brahmanda Purana (1.4.25) says that He is called as Vishnu because He
has entered into everything in the universe. The most important aspect is that the whole universe is covered
by only three steps of Vishnu which is referred to several times in the Vedas (Rig Veda 1.22.17, 1.154. 3,
1.155.4, Atharva Veda 7.26.5, Yajur Veda 2.25). In His three steps rests the whole universe (Rig Veda
1.154.2, Yajur Veda 23.49). All indeed is Brahman, which can thus be identified with Vishnu, based on the
Vedas.
Enlightenment and Brahman
While Brahman lies behind the sum total of the objective universe, some human minds boggle at any
attempt to explain it with only the tools provided by reason. Brahman is beyond the senses, beyond the
mind, beyond intelligence, beyond imagination. Indeed, the highest idea is that Brahman is beyond both
existence and non-existence, transcending and including time, causation and space, and thus can never be
known in the same material sense as one traditionally 'understands' a given concept or object.
Imagine a person who is blind from birth and has not seen anything. Is it possible for us to explain to him
what light is like? Is any amount of thinking or reasoning on his part ever going to make him understand
the sensation of light? In a similar fashion the idea of Brahman cannot be explained or understood through
material reasoning or any form of human communication. Brahman is like light; those who can sense it
cannot explain or argue with those who have never sensed it.
Advaita Vedanta
The universe does not simply possess consciousness, it is consciousness, and this consciousness is
Brahman. Human consciousness has forgotten its identity, that of Brahman, as if a drop of water from a
vast ocean thought itself separate, and that the only path to merge back into that Brahman or supreme
consciousness is through the paths of devotion, moral living, following the eight-fold path of Ashtanga
Yoga meditation, often expressed in various systems of spiritual practices known as yogas.
If one seeks Brahman via true knowledge, Atman seeks truth and accepts it no matter what it is. Atman
accepts all truths of the self/ego, and thus is able to accept the fact that it is not separate from its
surroundings. Then Atman is permanently absorbed into Brahman and become one and the same with it.
This is how one forever escapes rebirth.
In Advaita Vedanta (absolute monism), Brahman is without attributes and strictly impersonal. It can be best
described as infinite Being, infinite Consciousness, and infinite Bliss. It is pure knowledge itself, similar to
a source of infinite radiance. Since the Advaitins regard Brahman to be the Ultimate Truth, so in
comparison to Brahman, every other thing, including the material world, its distinctness, the individuality
of the living creatures and even Ishvara (the Supreme Lord) itself are all untrue. Brahman is the effulgent
cause of everything that exists and can possibly exist. Since it is beyond human comprehension, it is
without any attributes, for assigning attributes to it would be distorting the true nature of Brahman.
Advaitins believe in the existence of both Saguna Brahman and Nirguna Brahman, however they consider
Nirguna Brahman to be the Absolute Truth.
When man tries to know the attributeless Brahman with his mind, under the influence of an illusionary
power of Brahman called Maya, Brahman becomes God (Ishvara). God is the reflection of the Brahman in
the environment of illusion (Maya). Just like reflection of moon, in a pool of water. The material world also
appears as such due to Maya. God is Saguna Brahman, or Brahman with attributes. He is omniscient,
omnipresent, incorporeal, independent, Creator of the world, its ruler and also destroyer. He is eternal and
unchangeable. He is both immanent and transcedent, as well as full of love and justice. He may be even
regarded to have a personality. He is the subject of worship. He is the basis of morality and giver of the
fruits of one's Karma. He rules the world with his Maya. However, while God is the Lord of Maya and she
(i.e. Maya) is always under his control, living beings (jva, in the sense oI humans) are the servants oI Maya
(in the form of ignorance). This ignorance is the cause of all material experiences in the mortal world.
While God is Infinite Bliss, humans, under the influence of Maya consider themselves limited by the body
and the material, observable world. This misperception of Brahman as the observed Universe results in
human emotions such as happiness, sadness, anger and fear. The ultimate reality remains Brahman and
nothing else. The Advaita equation is simple. It is due to Maya that the one single Atman (the individual
soul) appears to the people as many Atmans, each in a single body. Once the curtain of maya is lifted, the
Atman is exactly equal to Brahman. Thus, due to true knowledge, an individual loses the sense of ego
(Ahamkara) and achieves liberation, or Moksha.
Relevant verses from Bhagavad-Gita which establish the Advaita position:
The indestructible, transcendental living entity is called Brahman, and its eternal nature is called adhyatma,
the self. (Bhagavad Gita 8.3)
Similar to a person who is not attached to external pleasures but enjoys happiness in the Atman (soul), the
person who perceives Brahman (all-pervading consciousness) in everybody feels everlasting joy.
(Bhagavad Gita 5.21)
http://en.wikipedia.org/wiki/Brahman
[RO] Ishvara are trei caliti, si anume: omnicunoasterea, omnipotena si omniprezena. Atunci cnd se Iace
samyama asupra diIerenei dintre chitta si purusha, si cnd aceast diIeren este cunoscut complet,
aspirantul realizeaz Iaptul c purusha (Sinele Suprem) este complet diferit de chitta (minte). Atunci
constiinta universala (Ishvara) ncepe s se maniIeste n om.
Atunci aspirantul devine omnipotent si omniscient. Acesta este motivul pentru care Iiinele care au dobndit
aceste caliti sunt numite proIei sau ncarnri ale lui Dumnezeu. Purusha se elibereaz de legturile lui
chitta, devenind capabil s-si maniIeste natura sa esenial sub Iorma omnipotenei si omniscienei.
[Note: ln unele variante aceasta sutra apare in pozitia: YS 3.49 ori YS 3.50 /
ln some renditions this is sutra 3.49 or 3.50]
YS 3.51. ||*| *||7+ 7~
+(+-{+ 6l4l(|9 (l94l=4 T4-4P
tad-vairgyd api dosa-bija-ksaye kaivalyam
tadvairgyd api dosabijaksaye kaivalyam // (50.1)
tad-vairgya api dosa-bija-ksaya kaivalya
tadvairagyadapi dosabijaksaye kaivalyam
Traducerea convergenta/Convergent translation:
R: Suprema eliberare ( kaivalya) se realizeaza prin detasare sau prin intrarea in starea incolora
(vairagya) chiar si fata de acestea (siddhis; puterile supranaturale de omnicunoastere si in
omnipoten|) atunci cand este eliminata orice samanta a erorii si suferintei (aflata la radacina
atasarii de planul fenomenal; "prizonieratul; caderea"); E: Absolute liberation(kaivalya) is
attained through dispassion, non-attachment or desirelessness (vairagya) even for that [siddhis;
supernatural powers: supremacy over forms and states of existence and the omniscience] , when
the seeds of error and suffering at the root of those bondages are destroyed. F: La libration
(kaivalya; l'esseulement) vient en consquence de la renonciation (vairagya; dtachement) de
cela [conqute de siddhis], par la destruction de la semence mme des afflictions; S: Kaivalya (el
Aislamiento Trascendental) se obtiene a travs del desapego (vairagya) ) incluso (api) de eso
(tad) [del conocimiento de la diferencia y los poderes], y para la destruccin (kshaye) de la
semilla (bija) de la imperfeccin (dosha);
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
tad() = R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; 2) (demostrativ) acesta,acela, acea; aceluia;acelora ; 3)
(posesiv) al lui;al lor, al sau; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 -
IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 -
III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; these; S: MW434.1 (indeclinable) 1) (relativo) que,
cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de l, de ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 -
III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50
- III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenino, nominativo, plural) I.46;
YDLUJ\P(vairagyam) = R: deriva din:vi(prefix negativ:fara;lipsit) si "raga":pasiune sau de colorari(de la:"ranj":a pata,a
vopsi,a colora in rosu);stare incolora;practica decolorarii, detasarii sau non identificarii; practica impartialitatea,obiectivitatea;
neatasare; lipsa de colorare,competitie,graba,;elimina implicarea emotionala;lipsa pasiunilor, lipsa atasarilor;lipsa identificarii;
nonactiunea-naishkarmya;wu-wei(actiunea nonintentionala, nondirectiva,detasata de fruct);starea de martor impartial;starea de
egalitate mentala;absena dorinei (vedeti mai jos:nishkama karma);"a da drumul";"lacher prise";a te relaxa; E: colourless state;
non-attachment,desirelessness, dispassion, non-reaction;practice of decolouration,non identification, non-attachment;impartiality;
objectivity ; nonaction-naishkarmya; wu-wei; (see also below:nishkama karma);"letting go";relaxation;
api(N9) = R: MW53.1 (conjunctie, indeclinabila) chiar; chiar si ; de asemenea;la fel; si ; incluzand, desi, dar, insa, chiar
daca,chiar cand; la randul sau; 1) (adesea se utilizeaza pt. a sublinia sau acentua ceva , in expresii de genul :la fel cu .cuprins in,
foarte,deosebit de; mai mult dect att ; I.22 - I.26 - I.29 - I.51 - II.20 - II.22 - III.8 - III.9 - III.50 - IV.9 - IV.24 - IV.29; E: even,
same, as well;also;too, also, either; besides; moreover, furthermore; include, comprise, comprehend, incorporate, embody,
enclose, inclose; though; although, even though; while; but, yet; even if, even though, even when; S:MW53.1 (conjuncin,
indeclinable) y, tambin, adems, incluso, aunque, pero, an cuando, a su vez; 1) (a menudo se utiliza para expresar nfasis, en el
sentido de) incluso, tambin, muy I.22 - I.26 - I.29 - I.51 - II.20 - II.22 - III.8 - III.9 - III.50 - IV.9 - IV.24 - IV.29;
doa(dosha) = R: imperfectiune, eroare;legatura;defect, ;aversiune; E: imperfection, flaw ; impairment, bondage,
defect;aversion; S: defecto; error; imperfeccin;
bM(bija) = R: smna germen,izvor ;principiu; E:seed, source;germ;
kaya(kshaya)(H4) = R: MW328.1 (masculin) diminuare, disparitie, pierdere,scadere;ruinare;deriva de la ksi (distrugere,
a termina, a diminua); 1) distrugere, disparitie, eliminare, pierdere, final; 2) diminuare, a cobori, depreciere; III.11; ksaye
(masculin, locativ, singular) II.28 - III.51; ksayt (masculin, ablativ, singular) II.43; ksayah (masculin, nominativ, singular)
III.44; E: disappearance; dwindling, decreasing;destruction, loss, diminishing; S: MW328.1 (masculino) deriva de ksi
(destruir, concluir, disminuir); 1) destruccin, desaparicin, eliminacin, prdida, fin; 2) disminucin, declive, depreciacin;
III.11; ksaye (masculino, locativo, singular) II.28 - III.51; ksayt (masculino, ablativo, singular) II.43; ksayah (masculino,
nominativo, singular) III.44 ;
kivalya(kaivalyam) = R: eliberare;izolare;starea de independenta;de existenta a Sinelui in sine;de eliberare;de izolare a
puterii de a vedea)]; E: emancipation, isolation of pure awareness liberation; isolation; absolute freedom; absolute liberation,
independence, transcendental aloneness; emancipation; the state of the Self-in-Itself;the state of isolated unity ; F: libration
totale; l'tat d'unite; l'etat d'isolement;detachement de tous les liens l'tat de l'tre-en lui -mme;esseulement; S:el estado de
liberacin; el aislamiento trascendental; estado de absoluta unidad;
Cauzele recaderii-Atentionare pt. cei ce sunt deja evoluati;
The causes of Falling-Warning to those already very evolved/
Les occasions de chute -Conseil ceux qui sont dj trs volus
[ in alte variante aceasta sutra este notata cu : YS 3.51 ]
YS 3.52. || j|7 |77j|
+(+--+Fl-49|+PT B"FP4lTT 9+|+79B"l6
sthnyupanimantrane sanga-smaykaranam punar-anista-prasangt.
sthnyupanimantrane sangasmaykaranam punar anistaprasangt // (51.1)
sthnin-upanimantrana sanga-smaya-akarana punar anista-prasangat
sthanin upanimantrane sanga smaya karanam punar anista prasangat
Traducerea convergenta/Convergent translation:
[DM] R: Fata de darurile (harurile; puterile divine) si de invitatiile (upanimantrane) venite din
partea fiintelor din alte taramuri de existenta sau a zeilor (sthani) [se evita] atasarea (sanga) si
orgoliul (smaya) fiindca ele genereaza [ imobilism; inghetare; blocarea progresului] ancorarea in
iluzoriu sau de ceva fara temelie (akaranam) si reaparitia (punah) celor nedorite (anishta)
[revine orbirea, ignoranta, neputinta,suferinta "caderea ingerilor"]; E: Upon the gifts (divine
powers) and invitations (upanimantrane) from super-physical entities or gods (sthani), [one must
avoid] attachment (sanga) and pride (smaya) because of the anchorage in the illusory without
base (akaranam) and the recurrence (punah) of undesired (anishta) [blindness; ignorance;
powerlessness; suffering; the fall of angels; return at the lower levels of existence];
F: Envers ce que nous donnent (les tres clestes :les pouvoirs divins) et les invitations des
dieux il convient d'viter l'attachement ( l'importance que l'on pourrait accorder ces effets du
samyama) et l'orgueil (vanit; haute opinion que l'on a de soi-mme) , car il est possible le retour
du non-dsire (ignorance, souffrance; la chute vers les plans infrieurs de la Nature se
renouvelle). S: Las tentaciones [los poderes divinos o las invitaciones) (upanimantrane) de los
dioses (los devatas; seres superiores) (shthni), no [debe] ser causa de (akaranam) apego
(sanga) o orgullo (smaya), pues pueden volver (punar) [a surgir] inclinaciones (prasangat)
indeseables (anishta) [se corre el riesgo de una indeseable (anishta) recada (punar) ; se
renueve lo indeseado (los obstculos)];
Note: Aceste puteri (daruri; haruri) dobandite prin samyama pot deveni ocazia unei noi atasari (mndrie;
vanitate; orgoliu; supra aprecierea; auto-acordarea de importanta) .
Trebuie sa ne detasam de efecte (fructele care insotesc practica) si sa traim in "a fi iar nu pt. "a avea.
Sa ne detasam de tot ce ne imobilizeaza, ataseaza, ancoreaza si nu ne mai permite sa curgem simultan
cu viata ( sa fim ancorati in acum)
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
sthni(sthani) = R: zei (devata); Iiine celeste; Iiine invizibile instante superioare;autoritati divine; [ie. Iiine care au 'Iuzionat
cu Natura" vedeti: YS 1.19]; diferite taramuri de existenta;pozitie inalta; E: super-physical entities; invisible beings;celestial
beings; high-placed [beings]; [ie. beings who have become "merged in Nature" see: YS 1.19]; different realms of life; various
planes of existence; exalted, celestial; rulers of celestial realms; high position; F: les tres trs volus;les tres clestes;
instances;autorits suprmes;les dieux;
upanimantrae(upanimantrane) = R: daruri,haruri(puteri divine);ceea ce ne dau zeii;tentatii;cadou;
invitatie;realizare;atingere (a unei inalte pozitii); E: invitation; attainment(of high position); F: invitation;tentation; ce que nous
donnent les dieux;
saga(sanga) = R: atasare;ancorare;oprire;imobilism;inghetare;blocarea progresului; contact; E: contact, attachment; getting
caught ; F: attachement;
smay(smaya) = R: mndrie;vanitate;orgoliu;supra aprecierea;auto-acordarea de importanta; E: pride, satisfied, flattered
;beaming; temptation to accept the respectful status (as a consequence of acquiring knowledge through samyama should be
restrained); F: orgueil; vanit;haute opinion que lon a de soi-mme;sourire; tonnement;
akaraam(akaranam) = R: fara temelie;fara cauza;iluzoriu; E: without cause; without base;illusory; F: ne doit pas tre
accepte;refus;
puna(punah) = R: din nou;reinoire; reaparitia; E: again, repeated, renewed; revival; F: encore;a nouveau; renouvelle; la
possibilit;
ania(anishta) = R: nedorit; E: undesirable; F: indsirable;non dsir;
prasagt(prasangat) = R: recadere;reintoarcere; renastere; E: inclination, recurrence (of evil contacts); F: attachement;
Omnicunoasterea- Suprema Samyama / Omniscience / The supreme constraint/ La contrainte
suprme
Caderea voalului lluziei (Maya)
[ in alte variante aceasta sutra este notata cu : YS 3.52 ]
YS 3.53. +7|: ||77 }|
+(+-(+ T6t#P4l- B4Pl|4T= l+P
ksana-tat-kramayoh samyamd viveka-jam jnam
ksanatatkramayoh samyamd vivekajam jnam // (52.1)
ksana-tad-krama samyama viveka-ja jna
ksanatatkramayoh samyamatvivekajam jnanam
Traducerea convergenta/Convergent translation:
[DM] R: Cunoasterea (jnana) nascuta (jam) din discriminare(viveka) [ sau cunoasterea nascuta
din constienta Realitatii Ultime; caderea voalului lluziei (Maya)] se realizeaza prin samyama
asupra distinctiei dintre kshana (momente; clipe; cuanta timpului; M particula elementara,
indivizibila minimala a timpului; contact cu ceea ce este etern; sine) si krama ( succesiunea;
tranzitia; temporalitate; ceea ce este efemer; non-sine) [in vederea separarii si opririi timpului ]
[vedeti YS 4.33]; E: The knowledge (jnana) born of (jam) awareness of Reality or discriminative
insight (viveka) comes by performing samyama over the distinction of moments (kshana) and (the
process of) sucession or on the sequence of two instants (krama). F: La connaissance (jnana)
ne (jam) de la discrimination (viveka) [de l'Etre et non-Etre ou de la conscience de la Ralit]
advient par la pratique de Samyama (contrainte) sur le moment (kshana) et sa continuit dans
sa squence (krama). S: El conocimiento (jnanam) [de la realidad fundamental] que nace(jam)
de la discriminacin(viveka) procede a travs el autocontrol mental (samyamt) sobre un instante
(kshana; momento) y su (tad) orden de sucesin (kramayoh) ;
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
kaD(kshana)(HH) = R: MW324.3 (neutru) 1) clipa;moment; unitatea minima de timp; cuanta timpului;particula
elementara,indivizibila minimala a timpului;contact cu ceea ce este etern;sine; sansa;ocazie;oportunitate 2) timp necesar pt. ca o
substanta sa se schimbe de un punct la altul; deriva de la: ksan ( a rupe; interupe;a initia;), III.9 - III.52 - IV.33;
E: MW324.3 (neutral) 1) instant, moment; indivisible moments of time; 2) necessary time for a substance to change from one
point to another; from: ksan (interrupt; initiate;), III.9 - III.52 - IV.33; S: MW324.3 (neutro) 1) momento, instante, unidad
mnima de tiempo; 2) tiempo necesario para que la sustancia cambie de un punto a otro; deriva de ksan (romper), III.9 - III.52 -
IV.33;
tad() = R: MW434.1 (indeclinabil) 1) (relativ) ce,care,cine,acela,cui; atunci; 2) (demostrativ) acesta, aceasta acesteia; acestuia;
acela, acea; aceluia;acelora; 3) (posesiv) al lui;al lor, al sau; ale sale I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 -
III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 - IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat-
I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 - IV.19; tah (femenin, nominativ, plural) I.46; E: its, that; these;then; its
[components]; S: MW434.1 (indeclinable) 1) (relativo) que, cual, cuyo; 2) (demostrativo) este, ese, aquel; 3) (posesivo) de l, de
ellos, suyo; I.41 - II.11 - II.13 - II.21 - II.22 - II.25 - III.3 - III.8 - III.20 - III.21 - III.28 - III.45 - III.50 - IV.11 - IV.16 - IV.17 -
IV.22 - IV.24; tan- I.12; tac- IV.27; taj- MW466.2 I.28 - I.50 - III.5; tat- I.16 - I.32 - I.41 - II.35 - III.17 - III.22 - III.52 - IV.18 -
IV.19; tah (femenino, nominativo, plural) I.46;
krama= R:proces;secventa; succesiune; E: process;succession; sequence, flow;
kramayoNUDPD\RK = R: al procesului; n ordine; n succesiune;al secventei; E: of sequence, flow, succession; and on the
two sequence of instants;
tatkramayoh = R: n ordinea sa ;succesiune; E: (and) its order;succession; sequence of time moments; unfolding of the
moments;kDDNUDPD\R(kshana tatkramayoh)= R:procesul prin care Realitatea eterna(Ultima) care e dincolo de timp e
proiectata in manifestare si timp ca succesiune(krama) de momente(kshana);voalul Iluziei(Maya) ce trebuie strapuns pt a atinge
Kaivalya (eliberarea;izolarea); E: the process by which the eternal Reality which transcends time is projected in manifestation in
terms of a succession (krama) of moments(ksana);this is the last veil of Illusion which must be pierced before you can attain
Kaivalya;samyamat = R:prin practicarea samyama(vedeti YS 3.1-4); E: performing samyama ; constraint, perfect discipline;
viveka(viveka)= R: constienta discriminativa; cunoasterea diIerenelor; vederea separarii; sesizarea distinctiei dintre vazator
si vazut;capacitatea de a vedea nemijlocit(diferenta dintre "vazator" si "vazut" sau dintre "a vedea" si "a privi");constienta
discriminatorie; discernamant; capactitate de discriminare; viveka este practica care elimina identificarea [samyoga; uniunea dintre
subiect (Purusha;vazator) si obiect(Prakriti;vazut);vedeti: YS 2.27]; E: discrimination; discernment; discriminative insight;
direct seeing(the difference between "the seer" and "the seen"; "to see" and "to look"); awareness of Reality; discriminative
knowledge; discriminative awareness ;discrimination between awareness and what it regards; vision of the Real discriminative
enlightenment; ["from this practice of discriminative awareness of Reality (viveka) is reached at the end of seven stages the
ultimate level of prajna (Enlightenment;direct knowledge); see: YS 2.27]; F: la discrimination; discernement; la conscience-de-
diffrence;jaMDP = R:nascuta; E: born; F: n de; issue du;
vivekajam = R: nscut din constienta realitatii;nascut din discriminare; E: born of awareness of Reality; born of discernment;
jna (jnana) (7B) = R: MW426.1 (neutru) cunoastere; cunoastere mijlocita; intelegere; deriva de la \jn (a sti,a cunoaste);
1) cunoastere; intelegere; experienta; 2) intuitie; 3) gnoza; 4) starea in care se cunoaste ceva; I.9 - I.38 - I.42 - II.28; jnnam
(neutru, nominativ, singular); I.8 - III.16 - III.17 - III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 -
III.54; jnnasya (neutru, genitiv, singular) IV.31;E: knowledge,understanding; learning; cognizance; experience; S: MW426.1
(neutro) conocimiento, comprensin; deriva de \jn (saber, conocer); 1) conocimiento, comprensin, experiencia; 2) intuicin;
3) gnosis; 4) estado en que se conoce algo; I.9 - I.38 - I.42 - II.28; jnnam (neutro, nominativo, singular); I.8 - III.16 - III.17 -
III.18 - III.19 - III.22 - III.25 - III.26 - III.27 - III.28 - III.29 - III.35 - III.52 - III.54; jnnasya (neutro, genitivo, singular) IV.31;
vivekajaMQDPYLYHNDMDPMQDQD = R:cunoasterea nascuta din discriminare; cunoasterea nascuta din constienta
Realitatii Ultime [caderea voalului Iluziei(Maya)]( [vedeti:YS 4.33]; E: the knowledge born of discernment; knowledge born of
awareness of Reality; F: la connaissance ne de la discrimination; la conscience issue du discernement;
Puterea divina (siddhis) de a distinge intre lucruri care par identice
[ in alte variante aceasta sutra este notata cu : YS 3.53 ]
YS 3.54. 3.54. 7||~+*7|O*|?~|:7||?:.
jti-laksana-desair anyatnavacchedt tulyayos tatah pratipattih.
jtilaksanadesair anyatnavacchedt tulyayos tatah pratipattih // (53.1)
jti-laksana-desa anyat-anavaccheda tulya tatas pratipatti
jati lakshana deshair anyatamavachchhedat tulyayos tatah pratipattih
Traducerea convergenta/Convergent translation:
R: Aceasta [ cunoasterea nemijlocita nascuta din discriminare (vivekajam-jnana)] permite
intelegerea deosebirii (anyata) dintre doua entitati identice (tulyayoh) ce nu pot fi diferentiate
(anavachhedat) dupa jati ( origine, specie, categorie, clasa), dupa pozitie spatiala (desha) ori dupa
caracteristici temporale (lakshana) [(de genul: kshana (moment) si krama (succesiune)];
E: This [direct knowledge born of awareness of Reality or discriminative insight (vivekajam-
jnana)] allows differentiation (anyata) between two identical (tulyayoh) objects otherwise
indistinguishable (anavachhedat) by jati (origin; class) or by position in space (desha) and time
(lakshana (temporal characteristics) [differentiation by kshana (moment ) and krama ( succesion;
sequence)]; F: Par cette [connaissance directe ne de la discrimination ou de la conscience de la
Ralit (vivekajam-jnana)] on peut diffrencies (anyata) deux choses identiques (tulyayoh) qu'on
ne peut pas distinguer (anavachhedat) par jati (l'espce) et par la position en espace (desha) et
temps (lakshana) [les caractristiques temporelles: moment (kshana) or succession (krama)]; S:
De ste (tatah) [del conocimiento directo que nace del discernimiento entre un instante y su
sucesin] se deriva el conocimiento (pratipattih) de [la diferencia entre objetos] similares
(tulyayoh), ya que su diferencia (anyata) no es discernible (anavacchedat) por medio del
condicionamiento externo (jati; tipo de nacimiento; especie), la posicin [en el espacio] (deshaih)
[y] las caractersticas temporales [sujetas al paso del tiempo] (lakshana) [distincin par tiempo
kshana ( momento ) and krama ( sucesin; secuencia)];
Traducerea divergenta a fiecarui termen/Divergent Translation (word-by-word):
MWL (jati) = R: felul nasterii;forma de existenta, familie;casta, categorie,clas social; E: kind of birth, family,caste, rank, level;
F: naissance; l'espce; caractre spcifique;
lakaa(lakshana)(HHH) = R: MW892.1 (masculin) caracteristica temporala; caracter; factori temporali:perioada,epoca;
factori temporali: marca, simbol; deriva de la: laks (a recunoaste,a observa); 1) mod de existenta specific al unui obiect; 2)
caracteristica particulara supusa trecerii timpului; 3) aparitie in timp; III.13 - III.54; E: characteristic, time factors; time, period,
epoch; particular properties; F: marque,signe;attribut; caractre; apparence; les caractristiques temporelles; S: MW892.1
(masculino) caracterstica, marca, smbolo; deriva de laks (reconocer, observar); 1) modo de existencia especfica de un objeto,
2) caracterstica particular sujeta al paso del tiempo, 3) aparicin en el tiempo; III.13 - III.54;
deD (desha)( H) = R: MW496.2 (masculin) loc; localizare spatiala; zona de focalizare; continut mental;obiect;idee;
spatiu;teritoriu;sector determinat;pozitie, regiune, localitate,tara;spatiu, punct; deriva de la radacina \dish (a indica, a arata,a
semnala); YS 2.31;YS 2.50;YS 3.1;YS 4.9; deshaih (deshair) (masculin, instrumental, plural) YS 3.53; E: place;localization in
space; area of focus; spot; mental content; position;situation; object, point, space,object or idea; F: lieu;espace, territoire; endroit;
position; lieu ; un objet determine; S: MW496.2 (masculino) lugar, posicin, regin, espacio, punto; deriva de \dish (indicar,
mostrar, sealar); II.31 - II.50 - III.1 - IV.9; deshaih (masculino, instrumental, plural) YS 3.53;
deshayoh =R:doua locuri(pozitii);DQ\DWDQ\DWD = R:diIeren;a diIerenia; deosebire; distinctie; E: distinction;
differentiation ; F: diffrence;distinction; autrement;DQDYDFFKHGW (anavachhedat) = R: ce nu pot fi diferentiate; nedefinit;
indescriptibil;nediferentiate; continue; nelimitat de timp;neconditionat; non limitat; dincolo de timp,etern, permanent,se afla dincolo
de spatiu si de lumea fenomenala; se afla dincolo de cauza si efect; nu e posibila o diferentiere dupa pozitia in spatiu si
timp[moment (kshana)ori succesiune (krama)]; E: indistinguishable; continuous; is not possible a differentiation by moment
(kshana)or succession (krama); unbounded; F: l'indterminabilit; non-distinction par la position en espace(lieu) et
temps[moment (kshana)or succession (krama)]; qui normalement ne peuvent pas tre distingus; S: indefinidos; que no son
distinguibles; que no se pueden diferenciar;tulyayoWXO\D\RK = R: doua entitati identice ; similare;egale; E: between two
identical objects; two similar objects; equal; identical; not in sequence, nonsequential ; simultaneously; continuous; F: gal;
similaire; identique;deux choses similaires; deux choses identiques; qui paraissent gales; S: dos (cosas) semejantes; entre
(cosas) similares;
tata(tatah, tatas, tato)(8 ) = R: MW432.2 (indeclinabil) de aici; de aceea;din aceasta(parinama: transformari);
apoi;atunci;in consecinta, din aceasta forma, de aici, de acolo; din acel moment, pt.aceasta, pt. atat; asa, cum, egal cu; (neutru,
dativ, singular) deriva de la tad (1, ce, care, cui; 2, acesta,acela; 3, al lui;al lor ); gratie acestuia [controlului asupra
elementelor(bhuta-jayah)] I.22 - I.29 - II.48 - II.52 - II.55 - III.12 - III.36 - III.43 - III.46 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
E: by that; thereafter;therefore, from these, from that[mastery over the elements(bhuta-jayah)]; there;then, at this point; F:
partir de cela; grce cela; par l [ la victoire sur les lments (bhuta-jayah)]; S: MW432.2 (indeclinable) en consecuencia, de
esta forma, de ah, desde all, desde entonces, por eso, por lo tanto, por consiguiente, as, como, igual que; (neutro, ablativo,
singular) deriva de tad (1, que, cual, cuyo; 2, este, ese, aquel; 3, de l, de ellos); I.22 - I.29 - II.48 - II.52 - II.55 - III.12 - III.36 -
III.43 - III.45 - III.48 - III.53 - IV.3 - IV.30 - IV.32;
pratipattiSUDWLSDWWLK = R: intelegere; cunoastere ; E: understanding; insight;
[ in alte variante aceasta sutra este notata cu : YS 3.54 ]
YS 3.55. 3.55. |7 | ||7 | |77 }| .
+(+--+6lT B4|494 B4l|494P#P |6 |44T= l+P
trakam sarva-visayam sar