The third Pada of Sage Patanjalis Yoga Sutra consists of 56 sutras discussing the progress and experience. Patanjali discusses limb six, Dharana (concentration), limb seven Dhyana (meditation) and Samadhi (bliss), which practiced as one are called Samyama.
Dharana, Dhyana and Samadhi the 6th, 7th and 8th step of Ashtanga yoga (3.1 - 3.4)
3.1 Focusing on one point and or steadying the mind is called Dharana.
3.2 A steady continuous flow of concentration focused on one point is called Dhyana or meditation.
3.3 When the object of meditation engulfs the meditator and awareness is lost is called Samadhi.
3.4 These three together: Dharana, Dhyana and Samadhi, are called Samyama.
Practicing Dharana, Dhyana and Samadhi combined is called Samyama. Samyam leads to Siddhies (perfections) (3.5 - 3.8)
3.5 In mastering Samayama one gains the light of awareness and insight.
3.6 Samayama can be applied to all aspects of life.
3.7 These three stages of the eightfold-path to yoga are the most internal.
3.8 But Samayama is external when compared to seedless (nirbja) Samadhi.
Observing the subtle transformations (3.9 - 3.17)
3.9 The study of the silent moments between rising and restraining subliminal impressions is the transformation of consciousness towards restraint (nirodhaparinamah).
3.10 This restraint will bring peace.
3.11 The sharpening of the one pointed focus of Citta (the mind) is transformation towards Samadhi.
3.12 When rising and falling thoughts come into balance one gains one pointed focus. Maintenance of this with awareness and intensity will bring this one-pointed focus to a non pointed focus. This is Ekagrata Prinama.
3.13 Through these phases Citta is transformed from its potential state (Dharma) to a more refined state (Laksana) and then to the zenth of refinement (Avastha). In this way the transformation
of elements, senses and mind take place.
3.14 The substrata is that which continues to exist and keep its qualities in all states, whether manifest, latent or subdued. 3.15 Successive changes cause Citta to change. In these changes the yogi begins to develop magical powers.
3.16 My mastering the three transformations of nature (Dharma), quality (Laksana) and condition (Avistha), through Samyama on the Nirodha, Samadhi and Ekagara states of consciousness, the yogi acquires knowledge of the past and future lives.
3.17 Words, objects and ideas are superimposed, creating misunderstanding. Through Samyama one gains knowledge of the languages of all beings.
Experiences from Samyama (3.18 - 3.37)
3.18 By observing subliminal impressions the yogi gains knowledge of their past lives. 3.19 Also they gain the ability to read minds. 3.20 The yogi who can read minds can also identify specific knowledge that is beyond the reach of the mind. 3.21 By controlling the subtle body, the yogi can suspend rays of lights emanating from their self and become invisible and they can make themselves visible again by bringing back the power of perceptivity. 3.22 In the same way as above the yogi can seize sound, smell, taste, form and touch. 3.23 The effects of action can be immediate or delayed. By Samyama on one ́s actions, the yogi will be able to gain foreknowledge of their final fruits. The yogi will learn the exact time of their death by omens.
3.24 One gains moral and emotional strength by perfecting friendliness and other virtues towards all beings.
3.25 By Samyama on strength, the yogi will develop physical strength, grace and the endurance of an elephant.
3.26 Secret things both near and far will be revealed to the yogi.
3.27 By Samyama on the sun the yogi will have knowledge of the seven worlds and the seven cosmic centers.
3.28 By Samyama on the moon the yogi will come to know the position and the system of the stars.
3.29 By Samyama on the Pole Star, the yogi knows the course of his destiny.
3.30 By Samyama on the navel the yogi acquires perfect knowledge of the human body. The yogi will know the activities of each and every cell in their body; as such they become a master of their own body.
3.31 By Samyama on the pit of the throat the yogi can overcome hunger and thirst.
3.32 By Samyama on Kurmanadi, at the pit of the throat, the yogi can make their body firm and immobile like a tortoise.
3.33 By performing Samyama on the light at the crown of the head (Ajna Chakra), the yogi has visions of perfected beings.
3.34 Through the faculty of spiritual perception the yogi learns all the workings of the universe.
3.35 By Samyama on the region of the heart, the yogi learns all the working of consciousness.
3.36 By Samyama, the yogi easily differentiates between intelligence and the soul, which is real and true.
3.37 Through that spiritual perception, the yogi acquires divine hearing, touch, sight, taste and smell and can generate them at
will.
What to do with the experience of Samyama (3.38)
3.38 These magical powers are impediments to Samadhi although they are powers in active life.
More about experiences of Samyana (3.39 - 3.49)
3.39 Through the relaxation on the causes of bondage and of consciousness, the yogi can enter another ́s body at will.
3.40 By mastery of Udana Vayu (conquest of ether), the yogi can walk over water, swamps and thorns without touching them. He can also levitate.
3.41 By Samyama on Samana Vayu (conquest of fire), a yogi glows like the fire and their aura shines.
3.42 By Samyama on Prana Vayu (conquest of air) on the relationship between space and sound the yogi gains divine hearing.
3.43 By Samyama on the relationship between the body and ether the yogi levitate in space.
3.44 By Samyama on Mahavideha (the disembodied state) where consciousness acts outside the body, the veil covering the light of illumination is destroyed.
3.45 By Samyama on the elements- their mass, forms, subtlety, and their purposes, the yogi becomes lord of them all.
3.46 From this comes the perfection of the body, the ability to resist the play of elements and the ability to become smaller than an atom.
3.47 Perfection of body means the yogi ́s inner beauty and grace shine forth as the veil once covering them has been lifted. The yogi will take on the hardness and brilliance of a diamond.
3.48 Through Samyama on the relationship between ego, mind and nature, the yogi gains mastery over the senses.
3.49 By mastery over sense perceptions the speed of the yogi's senses begin to match that of their soul, independent of the primary causes of nature. Unaided by conscious thought the yogi conquerors the first principal of nature (Mahat).
Liberation by Samyama (3.50 - 3.52)
3.50 Only one who can differentiate between the seer with the instrumental power of seeing can attain all supreme knowledge of all that exists and manifests.
3.51 By the destruction of the seeds of bondage and the renunciation of even these powers, comes eternal emancipation.
3.52 When approached by celestial beings, there should neither be attachment nor surprise, for this will create undesirable links of bondage.
Liberation powers of Samyama (3.53 - 3.56)
3.53 By Samyama on the now moment and the continuous flow of now moments, the yogi conquers the limitations of time and space. 3.54 By this the yogi gains the power of differentiating even the subtlest of details. 3.55 Then the yogi will understand the true purpose of all objects with out them being tainted by time and space. 3.56 When the yogi's intelligence matches the purity of their soul, they have reached Kaivalya-perfection in yoga.
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