1- The three inner limbs of Ashtanga Yoga (1-8)
6- Concentration (dhāraṇā) is the mind's (cittasya) fixation (bandhaḥ) on one point (deśa)
7- Meditation (dhyāna): In Dhāraṇā, the continuous flow of similar mental modifications is Meditation (dhyānam)
8- Contemplation (samādhi) is that state in which only the object of concentration (artha) shines forth (nirbhāsam), and the self (svarūpa) is absent (śūnyam).
The triad of Dhāraṇā, Dhyāna and Samādhi on a single object (ekatra) is Saṁyama, through the conquest (jayāt) of that, the Light (ālokaḥ) of Wisdom (prajñā) dawns.
2- The nature of one-pointedness (9-15) (see 2, 18-27)
The subjugation (abhibhava) of the latent impressions (saṁskārayoḥ) of the ordinary state of consciousness (vyutthāna) and the appearance of the latencies of the arrested state of mind (nirodha) is the mutation (pariṇāmaḥ) of that very arrested state of mind (nirodha). Through the latent impressions (saṁskārāt) of that arrested state of mind (tasya), a continuous undisturbed state of mental tranquility (praśānta-vāhitā) is brought about and kept. Diminution of attention to all objects (sarva-arthatā) and the emergence/development (udayau) of one-pointedness --ekāgratā-- is the mutation (pariṇāmaḥ) of Samādhi --perfect contemplation or absorption of mind (cittasya). During Samādhi, the past modification (pratyayau) being the same as the present (uditau) one, occur the mutation (pariṇāmaḥ) of the one-pointed state (ekāgratā) of the mind (cittasya).
By means of this, the three mutations of a -essential attribute (dharma), b- temporal character (lakṣana) and c- state as old and new (avasthā) in the gross elements (bhūta) and Indriyas, powers of perception and action, are explained in detail. The characterized object (dharmī) is that which continues to exist (anupātī) through the following three characteristics (dharma): a- appeased --i.e. past-- (śānta), b- risen --i.e. present-- (udita) and c-indefinable --i.e. future-- (avyapadeśya). Difference (anyatvam) in the succession (krama) is the cause (hetuḥ) of the mutative (pariṇāmaḥ) difference (anyatve).
3- The practice of samyama upon various contents of consciousness and the powers resulting from it (16-48)
1- Knowledge of the past and future (16), 2- Knowledge of the meaning of sounds produced by all beings (17), 3- Knowledge of previous births and of future births (18), 4- Knowledge of others' minds (19-20) 5-disappearance of the body from view (21), 6- Foreknowledge of birth, harm, or death (22), 7- Loving- kindness in all (23), 8- Extraordinary strength (24), 9-Knowledge at a distance (25), 10- Knowledge of the outer universe (26), 11- Knowledge of the stars (27), 12–Knowledge of cosmic motion (28), 13- Knowledge of the composition and coordination of bodily energies (29), 14- Liberation from hunger and thirst (30), 15- Exceptional stability, balance, or health (31), 16- Vision of higher beings (32) 17- knowledge of everything that is knowable (33), 18- knowing of the mind (34), 19- knowledge of the true self (35), 20- Knowledge of inner senses (36-37), 21- Influencing others (38), 22- movement without obstacle in water, mud, thorns, etc. and exit from the body at will at the time of death (39), 23- Effulgence (40), 24- Clairaudience (41), 25- Levitation (42), 26- Freedom from bodily awareness and temporal attachments (43), 27- Mastery over the elements (44), 28- Perfection of the body (45-46), 29-Mastery of the senses (47), 30- quickness as of mind, un-instrumental-perception and mastery over the Pradhana (48)
4- The higher form of “dispassion” and last possible obstacles (49-55)
Through Saṁyama on moment (kṣaṇa) and its sequence, krama, a knowledge (jñānam) which arises from that discernment or discrimination (viveka) is acquired. Through that knowledge, there is clear perception of the difference (pratipattiḥ) between two things looking alike (tulyayoḥ) since difference (anyatā) is indiscernible (anavacchedāt) by means of a- class or species (jāti), b- temporal character (lakṣaṇa) and c- position (deśaiḥ).
Knowledge (jñānam) which arises from discernment (viveka) is "Tāraka" or intuitive knowledge. It is comprehensive of all (sarva) things appearing (viṣayam) at all times (sarvathā) and has no sequence (akramam). When there is equality (sāmye) of purity (śuddhi) between Buddhisattva, sattvic Buddhi, and Puruṣa, "the state of complete Emancipation" (kaivalyam) dawns. When invited by celestial beings (sthāni), that invitation should not be accepted nor should it cause conceit, since it involves the possibility of undesirable results.
To one established in discriminative knowledge (khyāti-mātrasya) of the difference (anyatā) between Buddhisattva, sattvic Buddhi full of discriminative knowledge and Puruṣa, comes supremacy (adhiṣṭhātṛtvam) over all beings (bhāva) and omniscience (sarvajñātṛtvam). By renunciation (vairāgyāt) even of that Vivekakhyāti or discriminative knowledge, when there is destruction (kṣaye) of the seeds (vīja) of evil (doṣa), Kaivalya or complete Emancipation is experienced.
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|
Samyama on |
Power |
|
1 |
Saṁyama on the three mutations, essential attribute, temporal character and state as old and new |
Knowledge of past and future |
3.16 |
2 |
Through the reciprocal imposition of word, meaning and idea |
knowledge of the meaning hidden in the sounds emitted by all beings |
17 |
3 |
the realization of latent impressions (saṁskāra) |
Knowledge of previous births |
18 |
4 |
on the notions (pratyayasya) |
Knowledge of others' minds |
19-20 |
5 |
On the suppression of the property of perceptibility pertaining to the body when the Yogī has gone beyond the range of the eyes |
invisibility |
21 |
6 |
on that Karma, fast in fructifying and slow in fructifying, or through the signs of approaching death |
knowledge of time of death |
22 |
7 |
on friendship (maitryā) and so on |
different kinds of strengths |
23 |
8 |
on various strengths (baleṣu) |
the strength (bala) of an elephant (hasti), etc. |
24 |
9 |
By applying the light of the supersensory perception |
knowledge of subtle things, objects which are obstructed from view or remote |
25 |
10 |
on the Sun, i.e. the solar entrance in the body (sūrye) |
knowledge (jñānam) of the worlds (bhuvana) |
26 |
11 |
on the moon --i.e. the lunar entrance in the body-- (candre) |
knowledge (jñānam) of the arrangements (vyūha) of stars (tārā) |
27 |
12 |
on the pole star (dhruve) |
knowledge (jñānam) of the movement of the stars |
28 |
13 |
on the navel-cakra --i.e. "Maṇipūra"-- (nābhi-cakre) |
knowledge of the structure and disposition of the body |
29 |
14 |
on the cavity of the throat |
cessation of hunger and thirst |
30 |
15 |
on the bronchial tube (kūrmanāḍyām) |
calmness and firmness (sthairyam) |
31 |
16 |
on the coronal (mūrdha) light (jyotiṣi) |
perception or vision of the Siddhas, a kind of demigods |
32 |
17 |
through Prātibha, knowledge which comes to a Yogī before the attainment of discriminative knowledge |
Knowledge of everything (sarvam) |
33 |
18 |
on the heart (hṛdaye) |
knowledge (saṁvid) of mind (citta) |
34 |
19 |
on this Puruṣa --i.e. one's own Self |
knowledge (jñānam) of Puruṣa (puruṣa) |
35 |
20 |
From that Saṁyama on Puruṣa, Prātibha a kind of intuitive knowledge |
supernatural power of hearing, touch, seeing, tasting and smelling |
36-37 |
21 |
Through the weakening of the cause of bondage and complete knowledge/understanding of the roaming of mind |
mental penetration into the body of another |
38 |
22 |
By conquering (jayāt) Udāna --i.e. one of the five main vital energies |
movement without obstacle in water, mud, thorns, etc. and exit from the body at will at the time of death |
39 |
23 |
By conquering Samāna, one of the five main vital energies |
effulgence (jvalanam) |
40 |
24 |
on the relationship between the ordinary power of hearing, Śrotendriya, and the space, ākāśa |
divine Power of Hearing (śrotram) |
41 |
25 |
on the relationship between the physical body and space, ākāśa and by identification with the light cotton |
movement through the space, the Yogī can fly |
42 |
26 |
A unimagined (akalpitā) conception (vṛttiḥ) outside (vahis), known as the great (mahā) discarnate (videhā) |
from Mahāvidehā removal of the veil over the Light, over Buddhisattva |
43 |
27 |
on the grossness, essential nature, subtlety, inherent quality (anvaya) and objectiveness of the Bhūtas or Elements |
victory over those Bhūtas or Elements |
44 |
28 |
From that, manifestation of Aṇimā, the supernormal power of minimization |
bodily perfection and non-obstruction of that body |
45-46 |
29 |
on receptivity, essential nature, I-sense, inherence and objectiveness of the Indriyas |
victory over the Indriyas |
47 |
30 |
From the previous come |
quickness as of mind, un-instrumental-perception and mastery over the Pradhana |
48 |
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