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Yoga
Sutras 3.4-3.6:
Samyama
is the Finer Tool
(Previous
Next Main)
 Samyama: Samyama is the collective practice (3.4) of
concentration (dharana, 3.1), meditation
(dhyana, 3.2), and samadhi (3.3),
which are the sixth, seventh, and eighth of the eight rungs of Yoga.
Purpose of the first five rungs: The
primary purpose of all the preparation
work and the first five rungs of Yoga is to build this tool called samyama.
Samyama is for subtler practice: This tool is
the means of reaching the ever subtler levels of non-attachment, which was
introduced near the beginning of the Yoga Sutras as one of the primary
practices (1.12-1.16). Samyama is
applied to numerous objects, which are outlined throughout the remaining
sutras of Chapter 3 (3.17-3.37, 3.39-3.49).
Like the surgeon's scalpel: Samyama
is like the surgeon's scalpel, the razor sharp tool of discrimination (2.26-2.29)
that is used for the deep
introspection, which eventually uncovers the jewel of the Self, in the core
of our being. Once the inner light dawns through samyama (3.5),
it is used to examine the stages of subtle objects (3.6), whether normally veiled or far
away (3.26). The finest
discrimination finally leads to liberation (4.26).
Going past avidya or ignorance:
This process of discrimination allows the yogi to gradually move past the
many forms of the four types of ignorance or avidya, which are: (1)
regarding that which is transient as eternal, 2) mistaking the impure for
pure, 3) thinking that which brings misery to bring happiness, and 4)
taking that which is not-self to be self. (2.5)
top
3.4
The three processes of dharana, dhyana, and samadhi, when taken together
on the same object, place or point is called samyama.
(trayam ekatra samyama)
- trayam = the three
- ekatra = together, as
one
- samyama = dharana
(concentration), dhyana (meditation), and samadhi taken together
The last three rungs are known as samyama:
Dharana (concentration), dhyana
(meditation), and samadhi are the final three rungs of Yoga, and are
collectively known as samyama.
- Dharana: Concentration
is the process of holding or fixing the
attention of mind onto one object or place. (3.1)
- Dhyana: Meditation is
sustained concentration, whereby the attention continues to hold or
repeat the same object or place. (3.2)
- Samadhi: Samadhi is the
deep absorption, wherein only the essence of that object, place, or point shines forth in the
mind, as if the mind were devoid even of its own form. (3.3)
Stages of attention: It is attention
itself, which is progressively moving inward through these few stages:
- Attention leads to concentration. (3.1)
- Concentration leads to meditation. (3.2)
- Meditation leads to samadhi. (3.3)
Samyama is on the same object: The
three stages of concentration, meditation, and samadhi are applied on the
same one object. In other words, attention is applied to the
object, leading to meditation on the object, and then to absorption
or samadhi with that object.
The object is then seen clearly:
Through samyama the true nature of the object is seen, and it is set aside
(3.38) with non-attachment (1.15),
as it is seen to be another aspect of avidya or ignorance (2.5).
In this process, the coloring of the kleshas (1.5,
2.3) is weakened through stages (2.4).
top
3.5
Through the mastery of that three-part process of samyama, the light of
knowledge, transcendental insight, or higher consciousness (prajna) dawns,
illumines, flashes, or is visible.
(tad jayat prajna lokah)
- tad = of that
- jayat = achievement,
mastery
- prajna = light of
knowledge, transcendental insight, higher consciousness
- lokah = flashes,
illumines, becomes visible, dawns
Light of knowledge is experienced:
When the Yogi achieves samyama the light of knowledge coming from that
process becomes visible; the knowledge of samadhi is experienced. The
attainment of the experience of samadhi is not the end of practice, but is
a beginning of sorts.
Then comes mastery of samyama:
As the Yogi practices and gradually attains mastery over the process of
samyama, the light of knowledge coming from that samadhi also becomes
increasingly clearer. The practice brings greater depth of experience,
insight, and realization.
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3.6
That three-part process of samyama is gradually applied to the finer
planes, states, or stages of practice.
(tasya bhumisu viniyogah)
- tasya = its, of that
- bhumisu = to the planes,
states, stages
- viniyogah = application,
practice
The finer states naturally come
forward: When the practice of samyama is applied to the finer states, the subtler aspects
naturally reveal
themselves during the deeper practices. It does not necessarily mean that you will know the details of those ahead
of time. Rather, the inner journey itself reveals the subtler aspects.
The finer states are set aside: As
those finer states come forward, they are explored with the razor-sharp
attention of samyama, and are set aside (3.38)
through the process of
discrimination (2.26-2.29). They are
each seen to not be the truth, reality, or eternal Self that is
being sought (1.3). This is an ever finer application of the process of
non-attachment (1.15-1.16).
Stages are usually not skipped:
Typically, the stages are experienced one after the other, as they reveal
themselves, without skipping any of the stages of subtle experience along
the way.
We need not experience all the stages:
Even though the subtle states naturally come forward in a systematic
order, it is not essential that we seek out and
experience each and every one of the stages. If one is practicing the
higher practices, such as with AUM and Ishvara (1.23-1.29),
it is not necessary to seek out the lower practices, such as the psychic
powers from the subtle realm. The
sage Vyasa explains that samyama
may not be needed on all of the stages because proficiency might be attained
through the gift of grace. He points out
that, "Yoga is to be known by Yoga, and Yoga itself leads to Yoga."
Through the higher practices, along with grace or gift of higher
consciousness, God, or guru, both the lower and higher revelations may
come without going step by step through the subtle stages.
The
next sutra is 3.7
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