The word Samyama is used in Yogic literature to denote the triple process of concentration, meditation and Samadhi practiced at one and the same time. The Yogi acquires various powers by practicing this Samyama. Samyama on the three kinds of changes viz., of form, time and state gives knowledge of the past and the future. Samyama on word, meaning and knowledge bestows knowledge of all animal sounds. One acquires the knowledge of life by perceiving the impressions. Samyama on the signs of another’s body (such as the complexion, voice, mole, or any such sign on the body) reveals the knowledge of your own mind. Samyama on friendship, mercy, and love enables you to excel others in those qualities. Samyama on the strength of an elephant and others gives you their respective strength. Samyama on the navel circle gives you the knowledge of the constitution of your body. By doing Samyama on the light emanating from the top of the head (during concentration and meditation) you will acquire the power of beholding the Siddhas (perfected sages). You will also get clairvoyance, clairaudience, thought-reading, and so forth.
Patanjali Maharshi, the holy Author of the “Yoga-Sutras” gives a definite warning to the students of Yoga in this connection. He remarks that though these are the accompaniments of the outgoing mind, they are all obstacles to feel Samadhi. The real Yogi will reject these powers ruthlessly. The seeds of bondage can be destroyed only by non-attachment and dispassion. Then only you can attain Kaivalya or Absolute Independence. These Siddhis are, no doubt, very tempting and alluring. Many Yogic students get deluded. They become slaves of these powers. Consequently they get a downfall. They become stranded. They are not able to march onwards and reach the goal. The real Yogi marches on towards the goal fearlessly. His aim is the attainment of the glorious Freedom or the state of Asamprajnata Samadhi (same as Nirvikalpa Samadhi), wherein all the seeds of actions are burnt. He therefore shines in his active Effulgence of eternal life and full illumination and perfection.
There is an interesting story in the Yoga-Vasishtha illustrating the bliss of Samadhi. Kacha, the son of Brihaspati, the priest of the Devas, came out from his Samadhi with a cheerful mind, and soliloquised thus, in words bubbling with emotion: “What shall I do, where shall I go, what shall I take and what shall I give up? The whole universe is filled with the Self, as if with the waters of the Great Deluge. Within and without the body, below, above, and at all points of the compass, here, there and everywhere, is the Self; there is no spot filled with the not-self anywhere. There is nothing wherein I do not abide, nor is there anything which is not in me. What else shall I desire, when everything is pervaded by the Supreme Consciousness! The seven mountain fabled to hold up the globe of this earth are but the foam over the waters of this vast, mighty and pure ocean of the all-pervading Brahman. Before the great radiance of the Sun of this Supreme Consciousness, all the wealth and glory of the world are but so many mirages.”
The Trance of Prahlada also illustrates in an equally illuminating and thrilling manner the glory of Samadhi. Wrapt in his thought, Prahlada lost himself in the Supreme Bliss of Ecstatic Trance. While remaining in this blessed condition, he appeared, as it were, a mere picture or statue of his painted on a canvas. He continued in this state with body ever fresh and bright and with his eyes filled on one point, for a period of five thousand years. “Awake, ye great soul!”—addressing thus, the Lord Vishnu blew His conch Panchajanya, filling the quarters with the echo of its sound. By the impact of this mighty sound, generated by the vital breath of Vishnu, the Lord of the Asuras (demons) was awakened, by slow degrees, to the life of the world.
And then the story of Sikhidhvaja is most awe-inspiring of all! Chudalai, the queen of Sikhidhvaja, saw her lord immersed in the thought-suppressed variety of trance and thought within herself; “Let me rouse my lord, the King, from this state of Ecstasy.” So saying, she roared mightily like a lion, over and over, frightening the beasts of the forest. When he could not be moved by this terrible noise though frequently repeated she shook him out of the trance by physical force. But, though thus shaken and felled to the ground the King would not awake to the life of the ordinary world!
When the Purusha is thus completely disconnected from the three Gunas and their effects, when he has realised his own pristine glory, Isolation of Absolute Independence, and when he feels his Absolute Freedom, then alone he attains Kaivalya, the highest goal of a Yogi. The past and the future are now blended into the “PRESENT.” Everything is “NOW and HERE” for him. The sum total of all knowledge of the three worlds is nothing when compared to the Infinite Knowledge of a Yogi who has attained Kaivalya. Glory unto such blessed Yogins! May their blessings be upon us all! (for further details and particulars refer to my book “Practice of Bhakti-Yoga.”)
