Yoga-sutras (Ancient and Modern Interpretations)

by Makarand Gopal Newalkar | 2017 | 82,851 words | ISBN-13: 9780893890926

Yoga-sutras 3.4 [Samyama—direct realization], English translation with modern and ancient interpretation. The Patanjali Yogasutras describe an ancient Indian tradition spanning over 5000 years old dealing with Yoga:—Meditating the mind on the Atma leading to the realization of self. This study interprets the Yogasutras in light of both ancient and modern commentaries (e.g., Vyasa and Osho) while supporting both Sankhya and Vedanta philosophies.

Sūtra 3.4 [Saṃyama—direct realization]

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Sanskrit text, Unicode transliteration and English translation of sūtra 3.4 [saṃyama—direct realization]:

त्रयमेकत्र संयमः ॥ ३.४ ॥
trayamekatra saṃyamaḥ || 3.4 ||

(4) The three together on the same object is called saṃyama.

Ancient and Modern interpretation:

Araṇya explains,^[1] that the object should be contemplated from all sides and all aspects. Thus, in one saṃyama there might be several chains of dhāraṇā, dhyāna and samādhi. So saṃyama is direct realization or sustained knowledge acquired by reapeatedly practisting dhāraṇā, dhyāna and samādhi on same object.

Bhāsvatī ^[2] further adds that saṃyama does not necessarily imply samādhi.

This is similar to the energy gained by concave lens when sunrays fall upon it. If we keep a paper under the lens, there is so much heat that it catches fire instantly. Same priniciple applies to dhāraṇā and dhyāna. Due to concentration on dṛṣya, sādhaka is showered with siddhis. Therefore, this chapter is named as Vibhūtipāda.

Osho defnes^[3] saṃyama as balance which is attained when subject and object disappears. This experience is possible by accident after illness or after orgasam while making love or during swimming or while walking etc. But Yoga is a systematic way of to reach to saṃyama and not accidently as explained above.

Mind compiles the sensations received by indriyas. Intellect analyzes and classifies them. Then by comparing it with past experiences (smṛti), we get the knowledge. The means of cognition are given in sūtra I.7 ^[4] . But the knowledge as per these means of cognition is relative.

In the state of saṃyama, the knowledge is beyond all these means or indriyas. This higher vidyā is called as prajñā by Patañjali.