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Yoga Sutras 3.4-3.6 Samyama is the Finer Tool

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  • Swami Jnaneshvara Bharati
    Yoga Sutras 3.4-3.6 SAMYAMA IS THE FINER TOOL http://www.swamij.com/yoga-sutras-30406.htm (links to the other sutras are in this link) ************************
    Message 1 of 1 , Jan 3, 2007
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      Yoga Sutras 3.4-3.6
      SAMYAMA IS THE FINER TOOL
      http://www.swamij.com/yoga-sutras-30406.htm
      (links to the other sutras are in this link)

      ************************
      YOGA SUTRAS 3.4-3.6:
      ************************

      The three processes of dharana, dhyana, and samadhi, when taken
      together on the same object, place or point is called samyama.
      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. That three-part
      process of samyama is gradually applied to the finer planes, states,
      or stages of practice.

      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 PRACTICES:

      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)

      *******************
      YOGA SUTRA 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:

      1) Attention leads to concentration. (3.1)
      2) Concentration leads to meditation. (3.2)
      3) 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).

      *******************
      YOGA SUTRA 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.

      *******************
      YOGA SUTRA 3.6:
      *******************

      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.

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