Kun pörssi on taas kiduttavat pari päivää kiinni, voisi ajantappona vaikka yrittää selittää mahd.
perinpohjaisesti, miksi yoga-siddhien (esim. levitaatio, tulevaisuuden tietäminen, näkymättömyys...) morkkaajat ovat mitä ilmeisimmin harhautuneita sieluja tai tarkoituksellisia panettelijoita.
Ottakaamme lähtökohdaksi suutra III 35, ensin ITRANS-versio (
http://sanskritdocuments.org/doc_yoga/yogasuutra.itx):
sattvapuruShayoratyantAsa.nkIrNayoH pratyayAvisheSho bhogaH
parArthatvAtsvArthasa.nyamAtpuruShaj~nAnam.h .. 35..
Sitten "selkokielinen" versio:
sattva-purushajoor atjanta-asangkiirnajoof pratjaja-avisheeshoo bhoogaf
para-arthatvaat sva-artha-sanjamaat purusha-gjaanam.
Muutama esimerkkikäännös:
[IT]: (36):
Experience is the result of inability to distinguish between the purusha and the Sattva though they are absolutely distinct. Knowledge of the purusha results from samyama on the self-interest (of the purusha) apart from another’s interest.
[VH]:
Experience is a pratyaya which does not distinguish sattva (guna of brightness, a primary constituent of matter) and purusha – the self as absolutely unmixed. By sanyama on what exists for its own sake (purusha) distinct from that (sattva) which exists for the other – the knowledge of purusha.
[BM]:
Worldly experience is caused by a failure to differentiate between the lucid quality of nature and the spirit. From perfect discipline of the distinction between spirit as the subject of itself and the lucid quality of nature as a dependent object, one gains knowledge of the spirit.
[SS]: (36):
The intellect and the Purusha (or Atman) are totally different, the intellect existing for the sake of Purusha, while the Purusha exists for its own sake. Not distinguishing this is the cause of all experience; and by samyama on the distinction, knowledge of the Purusha is gained.
[SP]:
(36) The power of enjoyment [bhooga; muut kääntävät tuon sanalla experience] arises from a failure to discriminate between the Atman and the sattwa guna, which are totally different. The sattwa guna is merely the agent of the Atman, which is independent, existing only for its own sake. By making samyama on the independence of the Atman, one gains knowledge of the Atman.
Seuraava suutra (III 36) männöö näinikkäästi:
tataH prAtibhashrAvaNavedanAdarshAsvAdavArtA jAyante .. 36.
tataf praatibha-shraavana-veedana-aadarsha-aasvaada-vaartaa dsaajantee .. 36.
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते॥३६॥
[IT]: (37):
Thence are produced intuitional hearing, touch, taste, and smell.
[VH]:
From that arises pratibha- the flash of illumination, suprasensory hearing, feeling, seeing, tasting smelling and intelligence.
[BM]:
This knowledge engenders intuitive forms of hearing, touch, sight, taste, and smell.
[SS]: (37):
From this knowledge arises superphysical hearing, touching, seeing, tasting, and smelling through spontaneous intuition.
[SP]:
(37) Hence one gains the knowledge due to spontaneous enlightenment, and obtains supernatural powers of hearing, touch, sight, taste and smell.
[SV]: (37):
From that arises the knowledge of hearing, touching, seeing, tasting, and smelling, belonging to Pratibha.
