Samyama, as Patanjali's Yoga Sutras states, engenders prajñā. Adi Yoga or Mahasandhi discusses the 'mūla prajñā' of "listening/studying, investigation/contemplation, realization/meditation" which are a transposition of the triune of Samyama. These are activated subconsciously in non-structured form (thus producing fragmented spontaneous Samyama-like effects) by any thinking activity or contemplative absorption (particularly the Catuskoti and Koan[2]) and deep levels of trance. Any kind of intuitive thinking at its various stages of expression is strongly related to Samyama-like phenomena as well.
from Wikipedia
I noticed that Krishnamacharya discusses Samyama in both Yogasanagalu, in the Special instructions section translated by Satya in my previous post, and in Yoga Makaranda ( part II), released by AG Mohan and formally known as Salutations to the Teacher and the Eternal one. As Yoga Makaranda (part II) has been difficult to date exactly I thought it would be interesting to look at the two together.
Krishnamacharya on Samyama from Yogasanagalu (1941)
Yogadharshana and other shastras have described:
Yama 5 types
Niyama 5 types
Asana Countless
Pranayama 128 types
Pratyahara 2 types
Dharana 2 types
Dhyana 2 types
Samadhi 8 types
Yogasanas are the third step in the yoganga sadhana.
The sadhana practice that combines dharana, dhyana and samadhi is called “samyama” as per “ त्रयमेकत्र संयमः” “trayamekatra samyamah” ( Patanjali sutra 3, 4). From this yogis can discover what can’t be seen by the eyes.
Yogasanas are coutnless, this is clearly suggested in Dhyanabindupanishat that lord Shiva gave spiritual advice to Parvati as “ आसनानि च तावन्ति यावत्तो जीवरशयः” (asanani cha tavanti yavatto jeevarashayah). Despite this, many people still proclaim that there are only 84 asanas. Hatha yogapradipika which serves as a fundamental yoga text says:
वसिश्ठाद्यैश्च मुनिभिः मत्सेंद्राश्च योगिभिः।
अंगीक्रुतान्यासनानि कथ्यन्ते कानि चिन्मया॥
(Hathayogapradipika, 1, 18)
Vasishtadyishcha munibihi matsyendradyishcha yogibihi।
Angeekrutanyasanani kathyante kani chinmaya ॥
(I proceed to describe some of the Asana’s accepted by the sages as Vasistha and Yogins such as Matsyendra.)
It has been accepted by Vasishta and other rishis along with yogis Matsyendranatha and Gorakanatha that there are innumerable yoga postures. However, isn’t it amazing that many still insist that there are only eighty four postures!
It has been described by Patanjali Maharshi that in yoganga there are three parts: bahiranga (outer) sadhana, antaranga (inner) sadhana and paramantaranga sadhana.
त्रयमंतरंगं पूर्वेभ्यः।
तदपि बहिरंगं निर्भीज्स्य॥
Trayamantarangam poorvebhyaha।
Tadapi bahirangam nirbheejasya॥
Patanjali Sutra (3, 7-8)
(The three are the internal limb from the previous.3-7
That also external limb to without seed. 3-8 )
The first five steps of the eight mentioned before are well known as “bahiranga sadhana” The remaining three are widely known as “antaranga sadhana.” Only nirvikalpa samadhi is classified under “paramantarana sadhana”. Samyama also comes under antaranga sadhana.
Diseases that can be observed by the main sense organs such as eyes and ears, those affecting body parts such as hands and legs, sense organs (eye, ear, nose, tongue etc. ), muscles, lungs, nadis and nadi granthis, bones and spaces between the bones can be eliminated and the body made powerful by practicing the five bahiranga sadhanas - yama, niyama, asana, pranayama and pratyahara.
Although it can not be observed by the main sense organs, the jeeva or soul that is hidden within the body and experiences countless suffering and joys according to followers of Visishtadwita and Dwita philosophies, in the mind as per Sankhya followers, reflection of jeevatma according to some yogis and Advita followers. The mind (its ability to experience) with attributes of wanderings and restraint by way of the heart (called Dahara and Kuhara) is rooted above and below in the following chakras:
Mooladhara chakra - below the navel and above the reproductive organs
Swadishtana - between mooladhara and manipuraka
Manipuraka - exactly on the navel (belly button)
Anahuta - middle of the heart
Vishuddi chakra - below the neck
Agna - between the eye brows
Sahasrara - crown of the head
Encompassing these seven chakras (nadi granthis) are 1. Avrutti, 2. Parivruti and 3. Samvruti.
The movement (activation) of these chakras are caused by the greatness (power) of pranayama and the variety of rechaka, puraka and kumbhaka.
Along with these, ‘antaranga sadhana” practices of dharana, dhyana and samadhi stabiliizes the wandering, drifting and roving mind, eliminates mental illness and worries, enhances life expectancy, intellectual power and expands the mind to new ideas.
Along with these, by practicing antaranga sadhana called “samyama”, yoga practitioners may see subtle substances that are not visible to the naked eye (without using modern instruments) and can know the truth. This type of samyama is called antardrushti, divyadrushti or yogadrushti. The details of this can be understood by studying Sutras “नाभिचक्रे कार्यव्यूहझानम्” “nabhichakre karyafyoohagnanam” (3,29).
Who is Jeevatma? Who is Paramatma? What is the relationship between the two? Many of these principles can be understood by practicing “nirvikalpa samadhi” which is well known as Paramantaranga sadhane.
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Krishnamacharya on Samyama from Yoga Makaranda ( Part II) p 81-84
CONCEPT OF SAMYAMA:
In these classifications, asanas occupy the third step.
When DHARANA, DHYANA and SAMADHI are practised together then this practice is called SAMYAMA.
The expert in the practice of SAMYAMA is called SAMYAMI. See Patanjala Yoga Darshana Chapter III Sutra 4.
By practice of SAMYAMA, the SAMYAMI discovers the truths that are not known to others easily and is capable of accomplishing easily the things that are most difficult for others. See Patanjala Yoga Darshana.
Lord Shiva has communicated to Mother Parvathi that the asanas are as numerous as the living species in the universe. Atmaram, the author of the HATHA YOGA PRADIPIKA says in chapter I verse 18 that he is going to deal with only a few of the asanas practised by the RISHIS like VASISHTA and MUNIS like MATSYENDRA and GORAKSHA. In spite of this there are people who say that there are only 84 asanas and we find it difficult to accept the correctness of the statement.
There are three kinds of YOGANGA SADHANA which are:
BAHIRANGA,
ANTARANGA and
PARAMANTARANGA.
See Patanjala Darshana Chapter III Sutras 7 and 8 for more details.
Of the eight steps, from Yama to Pratyahara is called BAHIRANGA SADHANA; the other three ANTARANGA SADHANA; - NIRVIKALPA SAMADHI, one of the eight kinds of SAMADHI is called PARAMANTARANGA SADHANA. Samyama comes under ANTARANGA SADHANA. BAHIRANGA SADHANA cures all the diseases of and affections to those parts of the body which are apparent to the senses of sight, hearing and smell. It is called BAHIRANGA SADHANA as the sadhana affects those parts which are apparent to the senses. ANTARANGA SADHANA applies to the mind, the brain and the heart, working of which are not directly visible to man and cures all the diseases relative to them.
In these classifications, asanas occupy the third step.
When DHARANA, DHYANA and SAMADHI are practised together then this practice is called SAMYAMA.
The expert in the practice of SAMYAMA is called SAMYAMI. See Patanjala Yoga Darshana Chapter III Sutra 4.
By practice of SAMYAMA, the SAMYAMI discovers the truths that are not known to others easily and is capable of accomplishing easily the things that are most difficult for others. See Patanjala Yoga Darshana.
Lord Shiva has communicated to Mother Parvathi that the asanas are as numerous as the living species in the universe. Atmaram, the author of the HATHA YOGA PRADIPIKA says in chapter I verse 18 that he is going to deal with only a few of the asanas practised by the RISHIS like VASISHTA and MUNIS like MATSYENDRA and GORAKSHA. In spite of this there are people who say that there are only 84 asanas and we find it difficult to accept the correctness of the statement.
There are three kinds of YOGANGA SADHANA which are:
BAHIRANGA,
ANTARANGA and
PARAMANTARANGA.
See Patanjala Darshana Chapter III Sutras 7 and 8 for more details.
Of the eight steps, from Yama to Pratyahara is called BAHIRANGA SADHANA; the other three ANTARANGA SADHANA; - NIRVIKALPA SAMADHI, one of the eight kinds of SAMADHI is called PARAMANTARANGA SADHANA. Samyama comes under ANTARANGA SADHANA. BAHIRANGA SADHANA cures all the diseases of and affections to those parts of the body which are apparent to the senses of sight, hearing and smell. It is called BAHIRANGA SADHANA as the sadhana affects those parts which are apparent to the senses. ANTARANGA SADHANA applies to the mind, the brain and the heart, working of which are not directly visible to man and cures all the diseases relative to them.
The PARAMANTARANGA SADHANA teaches us the truth about the existence of God
and the Soul in man and leads him in the way to realise the JIVATMA and PARAMATMA.
This way is called NIRVIKALPA SAMADHI.
Heart is a mass of flesh of the size of the thumb from its extremity to its first joint. It is located 12 inches right above the navel. The heart is located above and below the NADI GRANTHIS or CAKRAS - seven in number.
See NARAYANA UPANISHAD for more particulars.
It will be observed that this HRIDAYA which we shall call HEART is different from the heart as understood by the modern medical science which is situated in the left side of the body. MANAS - the mind - has its seat in a whole in the heart and it is in the shape of an effulgence only inferior to the PARAMATMA and the JIVATMA. The MANAS understands even things which are above the KARMENDRIYAS and the GNANENDRIYAS like joy, sorrow. Though limited by the physical body, it is capable of experiencing infinite joy and pain. In its proper working, distractions and serene rest has its above in the HEART. VISHISTADWAITAS and DWAITAS say that joy and sorrow are experienced by the Jivas. SANKHYAS, Yogis and ADWAITAS say that the reflection of the soul in the ANTAKARANA experiences pain and joy. It is beside our study whether PARAMATMA is capable of experiencing joy and sorrow.
We have mentioned that there are seven CAKRAS supporting the HRIDAYA. They are:
Heart is a mass of flesh of the size of the thumb from its extremity to its first joint. It is located 12 inches right above the navel. The heart is located above and below the NADI GRANTHIS or CAKRAS - seven in number.
See NARAYANA UPANISHAD for more particulars.
It will be observed that this HRIDAYA which we shall call HEART is different from the heart as understood by the modern medical science which is situated in the left side of the body. MANAS - the mind - has its seat in a whole in the heart and it is in the shape of an effulgence only inferior to the PARAMATMA and the JIVATMA. The MANAS understands even things which are above the KARMENDRIYAS and the GNANENDRIYAS like joy, sorrow. Though limited by the physical body, it is capable of experiencing infinite joy and pain. In its proper working, distractions and serene rest has its above in the HEART. VISHISTADWAITAS and DWAITAS say that joy and sorrow are experienced by the Jivas. SANKHYAS, Yogis and ADWAITAS say that the reflection of the soul in the ANTAKARANA experiences pain and joy. It is beside our study whether PARAMATMA is capable of experiencing joy and sorrow.
We have mentioned that there are seven CAKRAS supporting the HRIDAYA. They are:
1. MULADHARA CAKRA - between the root of the reproductory organs and anus.
2. SVADHISHTANA CAKRA -at the origin of the reproductory organ - between Muladhara and Manipura.
3. MANIPURA CAKRA - at the navel
4. ANAHATA CAKRA - at the heart
5. VISUDDHICAKRA - at the base of the throat
6. AGNA CAKRA - between the two eyebrows
7. SAHASRARA CAKRA - situated at the crown of the head.
The 7 Chakras are active in three ways.
AAVRITTI,
PARIVRITTI,
SAMVRITTI
AAVRITTi is due to Puraka, Rechaka and Kumbaka.
PARIVRITTI is due to the proper control of the three Bandhas - MULA, JALANDHARA and UDDIYANA.
SAMVRITTI is due to the variation in the length of the Rechaka and Kumbakha in Pranayama.
The 7 Chakras mentioned above and the Manas are not visible to our naked eye. Joy and sorrow are feelings palpable only to the mind and for that reason, we do not deny their existence. So also certain changes inside our body have to be personally felt and they are not capable of physical demonstration. Even the modern advanced appliances like the x-ray can not reveal the existence of the feelings of the mind and the changes in the CAKRAS. But Samyamam mentioned in the Yoganga discovers the feelings and changes in one’s own mind and in others.
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Translations: Translation of Yogasanagalu by Satya Miurthy,
Translation of HYP from here http://rajayoga.home.xs4all.nl/EN/HathaYogaPradipika2003En.pdf
Translation of YS from Paul Harvey http://www.yogastudies.org/yoga-sutra-freenotes/yoga-sutra/yoga-sutra-overview/
2 comments:
Dear Anthony, My understanding is that one's teacher will teach you the practice of samyama after a certain period of time of having an established meditation practice. Yoga is an oral tradition and the old texts will talk about the practice without actually explaining how to do it as this is the job of one's teacher. Is this your understanding from your teacher?
With love and gratitude for sharing your journey and practice,
Elle
Hi Elle, thanks for commenting and sharing your own understanding of Samayama. I think with Ramaswami it's as you describe Samayama would come about with an established meditation practice where you are working on one pointedness on an object, a mantra say. He touched upon it in his Yoga Sutra class and writes a little about Samayama in his books. First you have to attain Samayama on one object then you would work on attaining samayama on other objects of meditation, the 24 tatvas for example one by one, dissolving them ( or at least your association of your self with them until all you find left is purusha. For Ramaswami the asana practice gets rid of the rajas, pranayama the tatvas leaving you in the most satvic state for your meditation practice, Ramaswami taught us Japa mantra meditation. I think it's a case of attain samayama with your mantra then give me a call and we can talk tatvas ( of course the focus on the breath in asana and pranayama is good prep for working at one pointedness with the mantra. that's my understanding of Ramaswami's approach anyway
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