The mind has reached the ability to be directed (dharana) when direction toward a chosen object is possible in spite of many other potential objects within the reach of the reach of the individual.
Then the mental activities from an uninterrupted flow only in relation to this object.
Soon the individual is so much involved in the object that nothing except its comprehension is evident. It is as if the individual has lost his own identity. This is the complete intergration with the object of understanding (samadhi).
When these processes are continuously and exclusively applied to the same object it is called samyama.
Samyama on a chosen object leads to a comprehensive knowledge of the object in all its aspects.
Samyana must be developed gradually.
Compared to the first five components of Yoga (sutra 2.29) the next three (sutras 3.1, 3.2, 3.3) are more intricate.
The state where the mind has no impressions of any sort and nothing is beyond its reach (nirbijah samadhi) is more intricate than the state of directing the mind towards an object (samadhi).
The mind is capable of having two states based on two district tendencies. These are distraction and attention. At any one moment, however, only one state prevails, and this stat influences the individual’s behavior, attitudes, and expressions.
By constant and uninterrupted practice the mind can remain in a state of attention for a long time.
The mind alternates between the possibility of intense concentration and a state where alternative objects can attract attention.
The mind reaches a stage where the link with the object is consistent and continuous. The distractions cease to appear.
As it has been established that the mind has different states (corresponding to which there arose different attitudes possibilities and behavior patterns in the individual) it can also be said that such changes can occur in all the objects of perception and in the senses. These changes can be at different levels and influenced by external forces such as time or our intelligence.
A substance contains all its characteristics and, depending on the particular from it takes, those characteristics confirming to that form will be apparent. But whatever the form, whatever the characteristics exhibited, there exists a base that comprises all characteristics. Some have appeared in the past, some are currently apparent, and others may reveal themselves in the future.
By changing the order or sequences of change, characteristics that are of one pattern can be modified to a different pattern.
Samyama on the process of change, how it can be affected by time and other factors, develops knowledge of the past and the future.
Soo on the interactions between language, ideas and object is to examine the individual features of the objects, the means of describing them, and the ideas and their cultural influences in the minds of the describers. Through this, one can find the most accurate and effective way of communication regardless of linguistic cultural, and other barriers.
Samyama on one’s tendencies and habits will lead one to their origins. Consequently one gains deep knowledge of one’s past.
Samyana on the changes that arise in an individual’s mind and their consequences develops in one the ability to acutely observe the state of mind of others.
No. The cause of the state of mind of one individual is beyond the scope of observation by another.
Samyama on the relationship between the features of the body and what affects them can give one the means to merge with one’s surroundings in such a way that one’s form is indistinguishable.
The results of actions may be immediate or delayed. Samyama on this can give one the ability to predict the course of future actions and even his own death.
Different qualities such as friendliness, compassion, and contentment can be inquired into through samyama. Thus, one can learn how to strengthen a chosen quality.
Samyama on the physical strength of an elephant can give one the strength of an elephant.
Directing the mind to the life-force itself and sustaining that direction through samyama, results in the ability to observe fine subtleties and understand what is preventing deep observation.
Samyama on the sun gives wide knowledge of the planetary system and the cosmic regions.
Samyama on the moon gives a through knowledge of the position of the stars at different times.
Samyama Polaris gives knowledge about the relative movements of the stars.
Samyama on the navel gives knowledge about the different organs of the body and their dispositions.
Using the throat as the point of inquiry for samyama provides an understanding of thirst and hunger. This enables one to control their extreme symptoms.
Samyama on the chest area and inquiry into the sensations felt there in different physical and mental states gives one the means to remain stable and clam even in very stressful situations.
Sama on the source of high intelligence in an individual develops supernormal capabilities.
Anything can be understood. With each attempt fresh and spontaneous understanding arises.
Samyama on the heart will definitely reveal the qualities of the mind.
The mind which is subject to change, and the Perceiver, which is not, are in proximity but are of distinct and different characters. When the mind is directed externally and acts mechanically toward objects there is either pleasure or pain. When at the appropriate time, however, an individual begins inquiry into the very nature of the link between the Perceiver and perception the mind is disconnected from external objects and there arises the understanding of the Perceiver itself.
Then one begins to acquire extraordinary capacities for perception.
For an individual who may revert to a state of distraction, this extraordinary knowledge and the capabilities acquired through samyana are worth possessing. But for one who seeks nothing less than a sustained state of Yoga the result of samyama are obstacles in themselves.
By inquiring into the cause of this rigid situation binding the mind to the individual and examining the means of relaxing this rigidity there is great potential for an individual to reach beyond the confines of himself.
By mastering the forces that transmit sensations form the body to the mind it is possible to master the external stimuli. For instance, one can tolerate water of any temperature or the effect of thorns or one can walk on unstable surface and even feel as light as a ballon.
By mastering samana one can experience sensations of excessive heat.
Samyama on the relationship between the sense of hearing and space develops an extraordinary sense of hearing.
By samyama on the relationship between the body and space, and examining the properties of objects that can float such as cotton fluff, the knowledge to move about in space can be achieved.
By examining these phenomena and developing conditions when the mind does not confuse perception, there arises an extraordinary faculty with which one can probe other minds. In addition the clouds that obscure correct perception are minimized.
Samyama on the origin of matter in all its forms, appearances, and uses can develop into mastery of the elements.
When the elements are mastered one is no longer disturbed by them . The body reaches perfection and extraordinary capabilities become possible.
Perfection in the body means good features, attractiveness to others, physical firmness, and unusual physical strength.
Mastery over the senses is achieved through samyana on the ability of the senses to observe their respective objects, how such objects are understood, how the individual identifies with the object, how the object, the senses, the senses, the mind, and the Perceiver are interrelated, and what results from such perception.
Then the response of the senses will be as swift as that of the mind. They will perceive acutely and the individual will have the capacity to influences the characteristics of the elements.
When there is clear understanding of the difference between the Perceiver and the mind, all the various states of mind and what affects them become known. Then the mind becomes a perfect instrument for the flawless perception of everything that need be known.
Freedom, the last goal of Yoga, is attained only when the desire to acquire extraordinary knowledge is rejected and the source of obstacles is completely controlled.
The temptation to accept the respectful status as a consequences of acquiring knowledge through samyana should be restrained. Otherwise, one is led to the same unpleasant consequences that arise from all obstacles to Yoga.
Samyama on time and its sequence brings about absolute clarity.
This clarity makes it possible to distinguish objects even when the distinction is not apparently clear. Apparent similarity should not deter one from the district perception of a chosen object.
Such clarity is not exclusive of any object, any particular situation, or any moment. It is not the result of sequential logic. It is immediate, spontaneous, and total.
Freedom is when the mind has complete identity with the Perceiver.