Complete Works of Swami Vivekananda. Swami Vivekananda

a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would then know everything that is in that mind.

      21. By making Samyama on the form of the body, the perceptibility of the form being obstructed and the power of manifestation in the eye being separated, the Yogi’s body becomes unseen.

      A Yogi standing in the midst of this room can apparently vanish. He does not really vanish, but he will not be seen by anyone. The form and the body are, as it were, separated. You must remember that this can only be done when the Yogi has attained to that power of concentration when form and the thing formed have been separated. Then he makes a Samyama on that, and the power to perceive forms is obstructed, because the power of perceiving forms comes from the junction of form and the thing formed.

      22. By this the disappearance or concealment of words which are being spoken and such other things are also explained.

      23. Karma is of two kinds — soon to be fructified and late to be fructified. By making Samyana on these, or by the signs called Arishta, portents, the Yogis know the exact time of separation from their bodies.

      When a Yogi makes a Samyama on his own Karma, upon those impressions in his mind which are now working, and those which are just waiting to work, he knows exactly by those that are waiting when his body will fall. He knows when he will die, at what hour, even at what minute. The Hindus think very much of that knowledge or consciousness of the nearness of death, because it is taught in the Gita that the thoughts at the moment of departure are great powers in determining the next life.

      24. By making Samyama on friendship, mercy, etc. (I. 33), the Yogi excels in the respective qualities.

      25. By making Samyama on the strength of the elephant and others, their respective strength comes to the Yogi.

      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.

      26. By making Samyama on the Effulgent Light (I. 36), comes the knowledge of the fine, the obstructed, and the remote.

      When the Yogi makes Samyama on that Effulgent Light in the heart, he sees things which are very remote, things, for instance, that are happening in a distant place, and which are obstructed by mountain barriers, and also things which are very fine.

      27. By making Samyama on the sun, (comes) the knowledge of the world.

      28. On the moon, (comes) the knowledge of the cluster of stars.

      29. On the pole-star, (comes) the knowledge of the motions of the stars.

      30. On the navel circle, (comes) the knowledge of the constitution of the body.

      31. On the hollow of the throat, (comes) cessation of hunger.

      When a man is very hungry, if he can make Samyama on the hollow of the throat, hunger ceases.

      32. On the nerve called Kurma, (comes) fixity of the body.

      When he is practising, the body is not disturbed.

      33. On the light emanating from the top of the head, sight of the Siddhas.

      The 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.

      34. Or by the power of Prâtibha, all knowledge.

      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.

      35. In the heart, knowledge of minds.

      36. Enjoyment comes from the non-discrimination of the soul and Sattva which are totally different because the latter’s actions are for another. Samyama on the self-centred one gives knowledge of the Purusha.

      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.

      37. From that arises the knowledge belonging to Pratibha and (supernatural) hearing, touching, seeing, tasting and smelling.

      38. These are obstacles to Samadhi; but they are powers in the worldly state.

      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.

      39. When the cause of bondage of the Chitta has become loosened, the Yogi, by his knowledge of its channels of activity (the nerves), enters another’s body.

      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