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YOGA SUTRA ( REGULI DE ALINIERE)

THE YOGA SUTRA OF PATANJALI

Aforismele lui Patanjali/ Yoga Sutra of Patanjali/ Instructiuni de Aliniere de Dan Mirahorian
http://www.scribd.com/doc/31059885/
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CARTEA IV: Partea referitoare la Izolare(Eliberare) [Kaivalya Pada]

Book IV: Portion on Liberation or Absolute Independence (Kaivalya Pada)]



YS 4.1. Puterile supranaturale (siddhis) pot fi obtinute prin nastere (janman), droguri (aushadhi), incantatii (mantra), asceza (tapas) si transa (samadhi); / E: The supernatural powers (siddhis) may be obtained either through birth [janman] or can be activated by drugs (aushadhi), recitation of incantations (Mantras), ascetic practices (tapas) and through trance (samadhi); / Les pouvoirs magiques sont le resultat de naissance (janman), ou engendres par l'utilisation de plantes (aushadhi), par la recitation des formules magiques (mantra), par la pratique de l' ascese (tapas) et par l'union enstatique ou trance(samadhi)./ Las capacidades paranormales (siddhis) provienen de nacimiento(janman), hierbas alucinogenos o de elixires(aushadhi), recitacion de encantamientos o de formulas magicas (mantras), austeridad o ascesis(tapas) y de enstasis (samadhi).

Nota
R: Puterile supranaturale(siddhis) pot fi obtinute prin janman [nastere (incarnare); vedeti YS 1.19; puteri supranaturale mostenite sau inascute; mostenire genetica; imprinting; simularea unificarii orizontale prin clonare si a celei verticale prin inginerie genetica [rapirile OZN de pe Terra realizate de asura(cei gri; zei, semizei in Rig Veda; zei inferiori, titani, demoni in scrierile ulterioare buddhiste; Krishna enumera caracteristicile entitatilor demoniace si divine in Bhagavad-Gita 4.16) aveau si au drept scop crearea prin inginerie genetica de soldati paranormali eficienti in conflictele galactice cu civilizatii mai avansate (filmul "Taken" al lui Steven Spielberg ilustreaza aceasta activitate)], aushadhi(droguri; extracte din plante cu efect psihotrop; anestezice; potiuni si elixiruri magice; metode materiale; vedeti traditiile revelate in cartile lui Carlos Castaneda ), mantra (incantatii; invocatii; recitarea de formule magice; rugaciuni de in/e-vocare; descantece; auto si hetero sugestii; aruncarea de vraji, blesteme sau binecuvantari; metode energetice(pranayama; campuri de sincronizare) si informationale(auto si hetero sugestia); vedeti instruirea Regelui Arthur de catre vrajitorul (druidul) Merlin "in chant, spells and incantations"), tapas[asceza; puteri supranaturale dobandite prin actiuni purificatoare care declanseaza unificarea cognitiva, afectiva si volitiva; monoideism; credinta sau prin penitenta-dorinta intensa, situatii limita in care se declanseaza capacitati miraculoase necesare supravietuirii( privatiuni; post negru; izolare senzoriala in camera intunecata sau prin imersiune, imobilizare prin ingropare; maladii; moarte clinica; experienta din proximitatea mortii; Near Death Experience; detasarea de corp in cursul unor accidente)] si prin samadhi [transa mistica dar si prin celelalte tipuri de transa: absorbtia concentrativa; extaz; transa shamanica, transa hetero si autohipnotica; vedeti levitatia, invulnerabilitatea la Douglas Home);
E: Supernatural powers(siddhis) may be obtained either through janman[birth, previous births, incarnation of high level entities(see: YS 1.19) genetic inheritance or genetic engineering(see: asuras"the greys" semigods in Rig Veda and demons in buddhism; in the movie "Taken" of Steven Spielberg is an illustration of this activity using the genetic reservoir of human species on Earth, to create supersoldiers for the wars with highly advanced civilizations] or activated by aushadhi(drugs, potions, herbs, consecrated plants; see the traditions revealed by Carlos Castaneda), by Mantras(recitation of incantations, words of power, chanting sacred chants, auto and hetero suggestions; see the King Arthur's instruction"in chant, spells and incantations" received from the druid Merlin), by tapas(intense desire, ascetic disciplines, purificatory acts , austerities) and through samadhi(trance, that state of mind which remains with its object without distractions; superconscious state, ecstasy , meditative absorption, union);

YS 4.2. Parinama (transformarea calitativa) jatyantara (dintr-o clasa in alta; nasterea intr-o forma superioara de existenta: familie, casta, specie; referire la "a doua nastere", care deschide accesul la samadhi si siddhis ) este efectul apurat (acumularii; umplerii; supraincarcarii potentialitatilor , tendintelor ori cauzelor creative) ale prakriti (naturii inerente); [vedeti YS 3.14]; / E: The transformation (parinama) from one species or kind into another species (jatyantara) [is possible] because of the apurat(by overflow; superabundance of the tendencies , potentialities or creative causes) of Nature (Prakriti) ; [see: YS 3.14]; /F: La transformation(parinama) dans une forme d'existence differente (jatyantara) arrive au travers du remplissage (apurat) de sa nature innee (prakriti) ou grace a la superabondance de la Nature; S: Las transformaciones evolutivas (parinama) de las especies o de una sustancia en otra (o nacimiento) (jatyantara) ocurre por el desborde(apurat) de la potencialidad natural (prakriti).



YS 4.3. La fel cum face agricultorul [care-si uda campul eliminand barajul din calea apei din canalul de irigatie] la originea oricarei transformari se afla cauza instrumentala(nimitta), care nu activeaza tendintele naturale ci doar goleste pt. a umple prin indepartarea obstacolelor; / E: Like a farmer(remove obstacles to irrigate a field) the incidental cause (nimitta) does not move or stir up the natural tendencies into activity; it merely removes the obstacles; /F: Comme un paysan rompt la digue qui empeche l'eau de s'ecouler sur ses terres, a l'origine de toute transformation est la cause instrumentale (nimitta)qui n'agite pas les divers tendences de la nature, mais est visee l'elimination des obstacles; / S: Como un agricultor retirando los obstaculos que impiden el buen riego la causa instrumental (nimitta) no agita las diversas tendencias naturales sino que simplemente remueve los obstaculos.

Nota: Agricultorul inlatura digul de pamant si permite apei sa intre prin canalul care uda si nutreste plantele; Voluntarismul e inutil; daca ne relaxam..daca dam drumul la incordari..daca inlaturam obstacolele(ego) si ne abandonam complet predandu-ne catre Divinitate(vedeti Ishvra pranidhana in YS 1.23 ) cream conditiile necesare si transformarea interioara se va realiza de la sine. Calmarea agitatiei mentale si eliminarea impregnarilor energetice care ne blocheaza permit energiei vietii sa circule liber in noi, ca apa unui rau. Observati aceeasi strategie a golirii ( a inlaturarii obstacolelor) in mesajul lui Lao Tzu( capitolul 11);

YS 4.4. Mintile separate create artificial(chitta-nirmana) nu sunt altceva decat creatii ale asmita(senzatiei existentei individuale); / Artificially created or projected(nirmana) minds (chittani) [proceed] from the essential I-am-ness (asmita-matra); / Les differents esprits(chittani) crees artificiellement (nirmana)procede du je-suis une individualite (asmita); / Las mentes creadas artificialmente procedem exclusivamente de la conciencia de existencia (de la individualidad);

Nota:
crearea de minti multiple concomitent sau in succesiune, ca in cazul personalitatilor multiple ori a medumitatii (chaneling) este o putere supranaturala ce are drept tel actualizarea si epuizarea karmashaya (depozitul de karma) intr-o singura existenta; vedeti YS 4.8]

YS 4.5. R: Doar mintea unica originara (chitta-ekam) genereaza, dizolva si conduce nenumaratele (an-eka) minti secundare (pravritti) angajate in diferitele lor activitati autonome; / E: The one (natural) mind is the director or the moverof the many (artificial) minds in their different activities

YS 4.6. R: Dintre aceste[minti autonome inzestrate cu puteri supranaturale] doar cele nascute din meditatie (dhyana) sunt lipsite de ashayam[karma latenta; depozitul de samskaras(reziduuri, intipariri, constructii mentale; intentii; dorinte)]; / E: Of these (minds with perfections) the mind born of meditation (dhyana) is free from karma-stock (ashayam)

YS 4.7. R: Karma (actiunile, faptele si efectele acestora: samskaras, imprintarile) yoginului [care opereaza prin intermediul nirmana chitta (mintii create) ce provine din meditatie (dhyanajam)] nu sunt ashukla (nici albe, pure, bune), akrisnam (nici negre, impure, rele) [ actioneaza fare sa caute fructul; fara motivatie; activitatile sufletului sunt eliberate de perechile de contrarii] dar (faptele) celorlalti sunt trividha(triple; de trei feluri: albe, negre si amestecate); /E: Karmas (actions) in the case of Yogis [who operate by nirmana chitta (created minds) born of meditation (dhyanajam)] are neither ashukla (white, good) nor akrisnam (black, bad); they are of three kinds in the case of others

YS 4.8. R: Din aceasta[karmashaya; depozitul de karma; karma de trei feluri] se maturizeaza (vipaka; se coc) doar acele vasana[seminte; urme; impregnari mentale; tendinte psihice in stare latenta din karana-chitta(mintea cauzala)] pt. a caror manifestare(abhivyata) exista conditiile favorabile (anuganam; calitatile necesare); E: From these (karmashaya) only those tendencies (vasana) are manifested(abhivyata) for which the conditions are favourable(anuganam) for fruition(vipaka).

YS 4.9. R: Samskara(impresiile latente; intiparirile) si smriti(memoria)sunt ekarupatvat (similare in forma datorita identitatii lor functionale), fiindca ele se exprima anantaryam (cauzal, secvential, in relatie cauza-efect) chiar daca sunt separate (vyavahitanam) dupa jati(nastere, clasa), desha(loc)si kala (timp, epoca). E: Impressions(samskara) and memory (smriti) are the same in form (ekarupatvat) because there is the relation of cause and effect even though separated by jati (class; birth), desha (localization; place) and kala (time, era);

YS 4.10. R: Iar acestea(vasana; impresii subliminale; tendinte; activatori karmici; dorinte latente de a exista etern; speranta imortalitatii) sunt anaditva (fara inceput; fara origine temporara) fiindca ashisah(vointa de a trai, nevoia lor de a exista si de a se manifesta) este eterna (nitya); E: These vasana (subliminal impressions; latent desires; mental activators in the depths of consciousness; habits; thought-clusters prompting a sense of identity mental permeation) have no beginning (anaditvam) since the desire to live (ashisah) is eternal(nityatvat).

YS 4.11. R: Fiindca (vasana) sunt legate de la nivelul cauzal(kleshas; YS 2.3) pana in cel al efectelor [experienta placerii si durerii YS 2.13; jati(nastere), desha(loc) si kala (timp, moment)] de ashraya[terenul; suportul; substratul(dharmin); mintea(chitta) insasi e substratul] in care isi au alambana (temelia; obiectele suport senzoriale care dau nastere impresiilor; stimuli externi) daca acestea din urma dispar, atunci inceteaza si [vasana(impresiile subliminale; tendintele; activatorii karmici; dorintele latente)];

YS 4.12. R: Trecutul (atita) si viitorul (anagata) exista in propria sa forma [svarupa(in obiectul in sine; in realitatea prezenta)], [dar cele doua aspecte ale prezentului sunt percepute ca diferite] din cauza diferentei de dharma(de caracteristici, proprietati) datorate diferentei de adhva (drum parcurs; cale de dezvoltare); /E: The past(atita) and the future(anagata) exist (in the present reality of the object ) in their own form(svarupa). [The two aspects of present is due to ]the difference of Dharmas or properties is on account of the difference of paths (adhva).

YS 4.13. R: Acestea(caracteristicile fenomenelor; calitatile; formele) manifestate (in trecut si in prezent) ori nemanifestate(latente; subtile, viitoare) sunt de natura celor trei tendinte ale naturii(guna-atmanah);

YS 4.14. R: Din cauza parinama-ekatva(unitatii ori sincronizarii transformarilor gunas) se pastreaza vastu-tattva(identitatea-cu-sine; esenta; ceea ce este obiectul in sine); E: Because of the parinama-ekatva (unity or synchronization of changes in the gunas) vastu- tattvam (essence of the object) is conserved

YS 4.15. Desi obiectul ramane acelasi (vastu samye) diferenta din mintile observatorilor(chitta bhedat) intre cele doua(tayoh) [obiectul in sine si cunoasterea sa] este datorata deosebirii (vibhaktah) dintre panthah(caile sau drumurile parcurse); /E: The object being the same(vastu samye) the differences in minds(chitta bhedat) between the two(tayoh) [the object and its cognition] are due to their separate (vibhaktah) path (panthah)

YS 4.16. R: Nici existenta unui obiect nu este dependenta de o singura minte (eka-chitta); altfel ce s-ar intampla cu el atunci cand ar inceta sa fie perceput de acea minte (apramana)? /E: Nor is an object's existence dependent upon a single mind(eka-chitta).Otherwise what would happen of that object when that mind no longer perceived it (apramana)?

YS 4.17. R: Un obiect poate fi jnata (cunoscut; perceput) sau ajnata (necunoscut) dupa cum colorarea sa (uparaga) raspunde sau nu apeksha (motivatiilor, dorintelor) si vach(diversele voci, centre de interes sau porti ale creatiei) manifestate de minte(chittasya); /E: An object is jnata (known, perceived) or ajnata (unknown) according to whether the mind is coloured or not by it, depending on apeksha (motivations, desires) and vach(voices, centre of interests)manifested by the mind; /Un objet est jnata (connu, percu) ou ajnata(meconnu) dans la mesure de la coloration acquise par le mental (chitta) si sa coloration repond a l'interet que manifeste le mental; /Un objeto es conocido o desconocido según que la mente resulte o no 'coloreada' por el

YS 4.18. R: Intotdeauna(sada) fluctuatiile (vrittis) din minte (chitta) sunt cunoscute (jnatah) celui ce se afla la comanda mintii (tatprabhoh) adica lui Purusha (Sinelui; vazatorului; constiintei profunde) din cauza(tvat) invariantei sale (aparinama-lipsei transformarii); E: Always the modifications of the mind are known to its master Purusa(Self; the perceiver) on account(tvat) of its changelessness (aparinama)

YS 4.19. R: (Mintea) nu e sva-abhasa(luminoasa sau constienta in sine; nu are propria lumina) fiindca ea este drishya (perceptibila; este obiect al perceptiei, cunoasterii) ; E: Nor is it self-illuminative, for it is perceptible; /Le mental n'a pas svabhasam (d'eclat en soi; n'est pas auto-illuminee), puisqu'il est perceptible(un objet de perception; qui peut etre vu); /La mente no brilla con luz propia, desde el momento en que es perceptible.

YS 4.20. Si nu exista posibilitatea ca aceasta [mintea] sa cunoasca simultan (eka- samaya) ambele directii opuse (ubhaya) [cunoasterea a obiectelor senzoriale si cunoasterea de sine] E: Moreover, it is impossible for it(the mind) to be of both ways(as perceiver and perceived) at the same time.

YS 4.21. Daca [ar putea fi presupusa] cunoasterea unei minti de catre o alta minte interioara (chitta-antara-drishya) aceasta ar conduce la o reverberatie infinita extinsa la absurd (ati -prasanga) a cunoasterii cunoasterilor (buddhi-buddher) si la confuzia amintirilor (smriti-samkara); E: If (it could be postulated) the cognition of one mind by another within(chitta-antara-drishya) we would have to assume a repetition ad infinitum(ati -prasanga) of cognition of cognitions(buddhi-buddher) and a confusion of their memories (smriti-samkara); /F: Si le mental pouvait etre connu par un autre plus subtile, alors il y aurait une repetition ad infinitum des consciences mentales et une confusion de leurs memoires./ S: Si el conocimiento de una mente por otra es aceptado, entonces habria conocimiento de conocimientos guiando al absurdo y a la confusion de memoria.

YS 4.22. Cand constiinta se afla in starea apratisankramayah (nu mai este intoarsa in afara; mintea nu mai trece de la o stare la alta )ea se aseaza in tadakara(sta singura; ia acea forma) care apattau (implineste; asuma; imprumuta) samvedanam (refectarea sau cunoasterea perfecta) svabuddhi[a formei propriei constiinte ori inteligente]; E: When consciousness is not turned outward (apratisankramayah) assumes that form (tadakara) in which it does not pass from place to place (is obtained) through self-cognition the knowledge of its own nature (svabuddhi) [ it reflects consciousness itself, takes the form of the pure intelligence of Purusha].

YS 4.23. Mintea(chittam) colorata simultan (uparakta) de vazator [drashtar; Sine(Purusha)] si de vazut [drishya; cunoscut; obiect; spectacol (Prakriti)] devine atotcuprizatoare (sarva-artha); /E: The mind coloured by the Knower (i.e.., the Purusha ) and the Known(i.e.., the Prakriti) is all-apprehending; Le mental colore par Drastri (l'observateur , le voyant) et drishya (l'observe, le vu) devient tout comprehensive (sarvartham). La mente que esta coloreada por el observador (drastri) y el observado(drishya) aprehende todo(sarva-artha);

YS 4.24. Desi (api) colorata de nenumarate vasana(impregnari; ; impresii) aceasta [mintea] actioneaza (kari) in slujba (parartham) si in asociere (samhatya) cu altul (vazatorul; Sinele; Purusha); / Though variegated by countless vasanas impressions, it(the mind) acts for another (purusha), for it acts in association.

YS 4.25. Inceteaza complet (vinivrittih) [dorinta] de a ramane in reflectia constiintei Sinelui (atma-bhava) pentru cel care a vazut distinctia(dintre Purusha-spectator si Prakriti-spectacol); / The cessation (of desire) for dwelling in the reflection of the consciousness of Atman for one who has seen the distinction F: Une discontinuation de la projection du non-Soi surgit pour celui qui voit la distinction(entre Purusha-spectateur et Prakriti-spectacle); La sensacion de ser uno (individualidad) concluye para quien comprende la diferencia (entre el observador y el complejo mental).

YS 4.26. Atunci (cand e inteleasa distinctia), intr-adevar mintea(chittam) se orienteaza catre discriminare (viveka-nimnam) si este atrasa (pragbharam) catre kaivalya(starea de eliberare)[in care se obtine detasarea si eliberarea de toate legaturile ce tin mintea prizoniera, "cazuta" in lumea fenomenala]; /Then , verily, the mind is inclined towards discrimination and gravitating towards Kaivalya (absolute independence)./Alors, en verite, le mentale s'incline vers la connaissance discriminative et naturellement gravite en direction de Kaivalya( l'etat de liberation); Entonces(cuando se comprende la diferencia), realmente la mente se inclina hacia la discriminacion y se encamina hacia el Aislamiento Trascendental (Kaivalya).

YS 4.27. In cursul discontinuitatilor sau ale fisurilor (chidra) din aceasta(din constiinta discriminativa -Viveka Khyati) mintea se poate umple cu alte continuturi mentale(pratyaya)interioare din cauza existentei samskaras (impresiilor latente; intiparirilor mentale); In the intervals (chidra) arises other inner Pratyaya (contents of consciousness) from the force of Samskaras./ Au travers les cassures dans la connaissance discriminative surgissent d'autres pratyaya (pensees parasites, fluctuations) dans le mental dues aux impressions latentes residuelles(samskara). /Durante las imperfecciones de forma intermitente el estado de discriminacion (viveka) o discernimiento surgen otros pratyayas a causa de samskara (las impresiones pasadas; impresiones latentes.).

YS 4.28. Indepartarea(hanam) acestora[pratyaya (continuturile mentale); samskara(impresii latente), chidra (fisuri; discontinuitati)] se face in acelasi mod ca si kleshas(cauzele suferintelor) despre care s-a spus (ukta) ./Their (i.e. of pratyaya, samskara, chidra) removal [is accomplished by the same means] as has been described for Kleshas(causes of suffering); Leur cessation doit être envisagee comme il a ete dit concernant les causes de malheur (kleshas). La remocion de estas (pratyayas, samskara-impresiones latentes) es similar a la destruccion de los kleshas (los impedimentos; de las manchas)

YS 4.29. Enstaza suprema numita dharma megha samadhi(transa care duce dincolo de norul dharmei) este accesibila pt. akusidasya(cel detasat de efecte; dezinteresat; nondirectiv; fara expectatii; vairagya) chiar si fata de pra-samkhya (cea mai inalta meditatie; cea mai inalta Iluminare) daca practica in mod constant si fara intreruperi viveka-khyati (cunoasterea sau constiinta discriminativa); / Dharma-Megha-Samadhi follows in the case of one, who is able to mantain a constant state of akusidasya (dispassion; vairagya)even towards the most exalted state of enlightment (pra-samkhya) and to exercise the highest kind of discrimination (viveka-khyateh); /L'union designee comme Dharma-megha ("nuage qui deverse la vertu") est atteinte quand l'individu reste toujours akusidasya (non-attache , desinteresse; vairagya) même dans l'etat d'elevation suprême et l'omniscience, (pra-samkhya) acquiert l'illumination discriminative perpetuelle(la vision du discernement; viveka-khyateh); El dharmamegha samadhi el enstasis llamado 'nube de virtud' (santidad) sigue a la sabiduria nacida del absoluto conocimiento discriminativo (o discernimiento) cuando es desinteresado incluso a la mas elevada meditacion.

YS 4.30. Atunci(gratie dharma megha samadhi) apare nivrittih(stingerea) cauzelor suferitelor (kleshas) si a efectelor lor (karma); Then follows freedom from cause of afflictions (kleshas)and effect of afflictions (karma); / A partir de cela, cessent les causes des afflictions(kleshas) et leurs effets (karma); Posteriormente(la interiorizacion suprema) surge la libertad de las consecuencias de las acciones (karmas) basadas en las causas de afliccion (kleshas);

YS 4.31. Atunci , dupa indepartarea tuturor ecranarilor si impuritatilor, ceea ce mai ramane de cunoscut este nesemnificativ fata de cunoasterea infinita[ ce se reveleaza in cursul Iluminarii]; Then, in consequence of the removal of all obscuration and impurities, that which can be known(through the mind) is but little in comparison with the infinity of knowledge(obtained in Enlightenment) Puis, etant libere de la couverture des impuretes il reste tres peu de choses a connaitre du fait que la connaissance qui en resulte est infinie ; Entonces, con la remocion de todo velos e impurezas, queda poco por conocer por la infinitud del conocimiento.

YS 4.32.: Atunci i-au sfarsit (samaptih) procesele de transformare (parinama) [ale gunas] fiindca ratiunea de a exista celor trei tendinte (gunas) fost implinita (kritarthanam); Then comes to an end the process of change(in the Gunas) for the three gunas have fulfilled their purpose; Ensuite vient la fin (samaptih) des sequences (krama) dans les mutations (parinama) des gunas, qui ont accompli leur raison d'etre (kritarthanam); En consecuencia[en la identificacion enstatica (correspondiente a esta interiorizacion suprema)] desaparece el proceso de transformacion(la sucesion de modificaciones) de los elementos constitutivos esenciales[gunas], habiendo cumplido su proposito las gunas se retiran..

Nota:
Atunci (gratie acestei forme supreme de transa: dharma megha samadhi) procesele sau secventele de transformare (parinama) ale guna i-au sfarsit definitiv (ajung la capat) fiindca ratiunea lor de a exista a fost indeplinita (deoarece si-au inplinit menirea guna se retrag sau se resorb in cauza care le-a produs YS 2.21);

YS 4.33. Succesiunea(krama) de transformari(parinama) secventiale discontinue clipa de clipa (kshana-pratiyogy) devine perceptibila (nirgrahyah) cand se ajunge la sfarsit (aparanta); Krama is the process, corresponding to moments which become apprehensible at the final end of transformation(of the Gunas); /Krama est ce processus sequentiel des transformations(des gunas), qui se fait d'instant en instant, devient perceptible quand il s'acheve; / Krama es el proceso de las transformaciones correspondiente a los momentos, perceptible en la etapa final de la modificacion

Nota:
Procesul de coacere al unui fruct este lung.Cand este copt, el se detaseaza intr-o clipa; un lant se erodeaza lent dar ruptura se petrece intr-o clipa.Contactul nemijlocit cu ceea ce este acum si aici(momentul, clipa, prezentul) este obtinut gratie dharma megha samadhi; vedeti: samyama asupra krama YS 3.53). Termenul ksana (moment; clipa; cuanta de timp care nu poate fi divizata)face referire la conceptia ca timpul nu este continuu ci discontinuu ; in mod similar materia manifestata este discontinua(particulele sunt despartite de imense spatii vide); in mod asemanator investigatia prin metodele yoga au aratat ca seriile de transformari sau de schimbari aparent continue, care se petrec in lumea fenomenala si prin care noi masuram timpul, nu sunt continue cu adevarat; schimbarile constau intr-o serie de stari succesive care sunt distincte si separate una de alta(tot asa proiectia cinematografica de imagini fixe succesive ne da iluzia de miscare continua); / Contrary to our belief, impression and perception time is not a continuous thing but discontinuous; similarlly matter is not continuous but discontinuous, being composed of discret particles separated from one another by enormous empty spaces; in the same way investigations using yoga methods showed that the apparently continuous series of changes which are taking place in the phenomenal world and by which we measure time, are not really continuous; the changes consisted of a series of successive states which are quite distinct and separate from one another[projecting a cinematographic picture on a screen provides an almost perfect illustration of this actual discontinuity(a series of static pictures) hidden beneath apparent continuity]apparently continuous picture produced on the screen is really a seres of separate images thrown on the screen in quick succession

YS 4.34. Kaivalyam [Eliberarea] reprezinta punctul final al reintoarcerii la Sine(Purusha) cand se ajunge la asezarea puterii constientei (chittishakteh) in propria sa natura (svarupa); in aceasta stare, dupa implinirea menirii lor , gunas se resorb (pratisava), fiind lipsite de motiv de existenta(shunyanam); asta e tot(iti); /Kaivalyam (Liberation) is the final point of returning to the Self(Purusha) when the power of pure Consciousness(chittishakteh) is established in its own nature; in this state the Gunas having fulfilled their purpose, for the sake of Purusha, are resolved into their original state (prakriti), End (iti)./ Kaivalyam (L'état de L'être-en lui -même; liberation; esseulement; l'etat d'isolement de la conscience dans sa forme originelle), se realise quand les Gunas (ayant promu l'experience et a liberation par Purusha) n'ont pas plus de propos a accomplir et disparaissent en leur substance causale(la re-absoption des gunas). En d'autres mots, c'est la conscience absolue etablie en son propre Etre./ Kaivalya (El Aislamiento Trascendental ) es la involucion de las gunas debido al cumplimiento de su proposito, es la restauracion del purusha(del poder del alma) a su forma natural que es conciencia pura; este es el fin.



Nota:
Kaivalyam [starea de independenta; de existenta a Sinelui in sine; de eliberare; de izolare a puterii de a vedea(Purusha)] reprezinta punctul final al reintoarcerii la Sine(Purusha) cand se ajunge la asezarea puterii constientei (chittishakteh) in propria sa natura (svarupa) si se manifesta atunci cand are loc resorbtia gunas (pratisava) in substratul care le-a produs(prakriti)[vidarea lasa guna fara suport existential] datorita implinirii menirii lor(guna nu mai au rost dupa ce au furnizat experienta necesara eliberarii lui Purusha); asta e tot(iti)[vedeti YS 1.3];


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Cartea IV: Kaivalya Pada; Partea despre Eliberare/ Book IV: Kaivalya Pada; Portion on Isolation, Liberation or Absolute Independence [Yoga Sutras spoken in Sanskrit by Kausthub Desikachar]
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