PATANJALI
YOGASUTRAS
CHAPTER-3
VIBHUTI PAADHA
Samyama is the process of seeing your multi faceted
self, from different angles – and ultimately realizing all of them. In Samyama,
we start with Dharana on a particular Goal – and therefore, all wisdom
pertaining to that Goal and it extensions - comes to the Sadhaka in
Samyama. We have seen that process in earlier sutras upto 3.47 – and we are
continuing with the same further here.
grahana svaroopa
asmita anvaya
arthavattva
samyamaath indriya jayah
Ø grahana = receiving or perception
Ø svaroopa = one’s own form
Ø asmita = the ‘I’ ness,I-feeling
Ø anvaya = connection
Ø arthavattva =
purposefulness
Ø samyamaath = By dharana +
dhyana + samadhi
Ø indriya = sense organs
(jnanendriyas) and organs of action (Karmendriyas)
Ø jayah = mastery over
In this sutra, Patanjali
is talking of Indriya Jaya or victory
over the sense organs, mainly, and organs of action as well. i.e.,
jnaanendriyas and Karmendriyas. The sadhaka must perform samyama on all aspects
of the Indriyas, like – their real nature, the location of the feeling of their
“am-ness”, their pervasive nature, their power of perception, their functions
and so on.
What does Patanjali mean by
this?
Taking the example of the
eye – the physical organ of the eye that is visible outside is the first
receiver of all visual stimuli from outside and it can focus on any object
outside. How much of external space can the eye focus on? Very vast. Any amount
of space is within the power of our small eye to survey with its power of
seeing. This is same with all other sense organs.
The power of perception
extends to great vastness, almost infinity. But, at the same time, when they
need to focus on tiny objects, their focusing power or cognition increases
tremendously, while dispersed focus reduces their power of cognition. But, the
physical eye is only a receiver of the impressions from outside. It transmits
to the mind centre inside, which finally perceives the image of the external
object. All perception takes place in the mind.
It is the mind only which
perceives the object and not the external organ. The mind itself does not feel
that it is the one who is seeing. That location is called asmita, to location
where the “am”ness resides, where the feeling that I am seeing – resides. some
call it the ‘I’ness, but some would call it the ‘am’ness, which does not have
the ego but still has the feeling of existence
as the seer, listener, taster and so on.
All these physical level
organs whether gross or subtle, ultimately receive their power from the
consciousness which is all pervading. The whole process of seeing however
happens in a moment, without lapse of time.
So, what is the swaroopa
or the form of the self which is cognizing this sense perception, how the
perception is happening, who is the real perceiver – if Sadhaka performs
samyama on this whole process – he achieves victory on the organs of perception
(sense organs and organs of action).
Patanjali has indicated
this in respect of every samyama. Whatever be the focus of dharana, dhyana and Samadhi,
on that, the sadhaka achieves control. This is true of an idea, object or
organ. But, if it is a process like the process of seeing, hearing, touch,
smell, taste or an action done by Karmendriyas – then, the Sadhaka needs to
perform Samyama on the organ receiving the external stimuli, the process of
transmission to the brain, the way the mind functions in perceiving, the way,
it acts again through the jnanendirya or karmendriya as the case be – in fact,
the entire operation – including the changes in the physical level perceiver
and the location of the centre where “I am seeing” exists.
In other words, by performing
samyama on the entire process of perception or action, its nature, the location
of the feeling of am-ness, the entire connectedness (beginning to end), the purposefulness
of senses and their range of functions, mastery over the senses and their
actions (indriyas) is attained. Not only
the senses, but, this process of samyama applies equally to organs of action or
karmendriyas.
Vs. 49
tatah mano-javitvam
vikarana-bhaavah pradhaana jayah cha
Ø tatah = by that
Ø manas = of the mind
Ø javitvam = quickness
Ø vikarana-bhaavah = the
process and instruments of perception
Ø pradhaana = Important,
foremost (cause)
Ø jayah = mastery
Ø cha = and
Once mastery over the indriyaas is achieved through
the Samyama, the Sadhaka can achieve perception without using the physical
organs at all. He would have mastered the power of perception in the universe
as such , from which the power of perception of his own organs has been
received in a small measure. In other words, apart from the power that resides in his bodily organs of
perception, the universal power of
perception that is everywhere also is now at his disposal and he need not
necessarily use his body organs for perceiving anything.
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