Samyama on External Objects

Samyama on External Objects

by Swami Sivananda

(1) ON THE SUN

By Samyama on the Sun comes the knowledge of the worlds.

NOTES

Bhuvanas are Lokas or worlds. All Lokas are included in one Brahmanda. There are seven upper worlds and seven lower worlds as given below:

HIGHER WORLDS LOWER WORLDS

1. Bhu Loka 1. Sutala Loka
2. Bhuvar Loka 2. Vitala Loka
3. Swar Loka 3. Talatala Loka
4. Mahar Loka 4. Mahatala Loka
5. Jana Loka 5. Rasatala Loka
6. Tapo Loka 6. Atala Loka
7. Satya Loka 7. Patala Loka

(2) ON THE MOON

By Samyama on the moon, comes the knowledge of the regions of stars.

(3) ON THE POLE STAR

By Samyama on the Pole Star, comes the knowledge of the movements of the stars.

(4) SAMYAMA ON ELEPHANT

By Samyama on the strength of elephants and others, comes their strength.

NOTES

By practising Samyama on Hanuman, the Yogi gets the power of Hanuman. By Samyama on Vayu, he gets the powers of Vayu. In this way by doing Samyama on any object, you will get its power.

(5) SAMYAMA ON THE FORM OF BODY

By Samyama on the form of the body, the power of comprehension being checked, and the connection between the eye and light being severed, comes the disappearance of the body.

NOTES

The body is made up of five Tattvas. On account of colour, the body becomes an object of perception. When the Yogi does Samyama with reference to the form of the body, the operation of the perceptibility of colour which is responsible for perception of the body is checked. The Yogi severes the connection between the light of his body and the eye of the perceiver. Hence disappearance of his body follows. The same holds true of the other organs also. He can do Samyama on the sounds, touches, tastes and smells; their perceptibility being checked, there is no contact with the tympanum, skin, tongue, nose. Therefore, these disappear. Yogi has got the power of separating the form from the materials which go to constitute his body.

(6) SAMYAMA ON SENSE-ORGANS

By this the making of words, etc., disappear is explained.

NOTES

Refer to the previous Sutra. The Yogi does Samyama and disconnects the contact of the sounds, touches, tastes and smells from the tympanum, skin, tongue and nose respectively. Then disappearance of these take place.

(7) SAMYAMA ON THE SIGNS

By Samyama on the signs (of others), comes the knowledge of their minds.

NOTES

When the Yogi does Samyama on certain signs, such as the complexion, voice, or any such sign on the body of others, he understands the state or the nature of the mind of others. Some astrologers give predictions correctly by doing Samyama on the signs of his clients and by studying their minds.

(8) SAMYAMA ON MIND

(By Samyama on the signs) not the contents of the mind, for the subject is beyond.

NOTES

In the previous Sutra it is stated that one can have the knowledge of the nature of mind by doing Samyama on the signs. This Sutra states that one can know the nature of the mind by that and not the contents of the mind, i.e., the particular thought of mind. In order to know the contents another man’s mind, the Yogi performs a second Samyama on the heart (III-35).

(9) SAMYAMA ON TIME

By Samyama on a small point of time comes the discriminative knowledge.

NOTES

Kshana is the smallest unit of time that cannot be further divided. By doing Samyama on this smallest unit of time and the order in which they follow one another comes discrimination of everything which helps the Yogi to free himself from the tempting invitation of Devas. Years, months and days are made up of Kshana only. Kshana constitutes time. There is slight interval between two Kshanas. There is nothing which is not related to time. Therefore, by Samyama on Kshana, the Yogi surely gets knowledge of everything. Therefore he cannot be allured by the false representation of the Devas. Two moments cannot co-exist. The uninterrupted sequence of the first moment and of the one which follows, is what is called succession or order.

(10) EFFECT OF SAMYAMA ON TIME

The similar things are thereby (by Samyama) distinguished when not separately differentiated by class, characteristics and position.

NOTES

Things are generally differentiated by the class or species, peculiar characteristics and place. When all these three fail to differentiate the things, the discrimination that is described in the above Sutra will doubtless help the Yogi. This is a horse. This is brown-coloured horse. This is the differentiation by Lakshana or signs. That camel is in front. This elephant is behind. This is the differentiation by place. All such knowledge can be had by Samyama on time. Discrimination will bring the knowledge of Purusha. The ignorance which is the root cause for human sufferings and tribulations, which makes you identify yourself with the physical body will be destroyed thereby.

(11) SAMYAMA ON EAR AND ETHER

By Samyama on the relation of the ear and ether, comes the divine hearing.

NOTES

The Yogi can hear any subtle sound from any distance through this Samyama, by simple willing. He acquires the full power of the organ of hearing. Similarly by connecting with the Adhistana-bhutas (Vayu, Tejas, Apas and Prithvi), he can acquire the full powers of other organs also.

(12) SAMYAMA ON ETHER AND BODY

By Samyama on the relation between ether and body, to the Yogi, attaining the lightness of cotton, comes the power of passage through ether (air).

NOTES

The body becomes very light by the practice of Samyama on the relation between ether and body or on the lightness of cotton. Hence the Yogi can move anywhere in the space like a bird. He can walk on the string of a spider’s web. He can move along the rays of the sun.

Those who know Sammohana Vidya or Indrajala also can move in the air. But, this is Jala (trick) only. Not real. He remains in the ground only. If you take any photograph, you will not get picture of the man in the air. A Hatha Yogi who has Siddhi in Khechari Mudra can also fly in the air.

Samyama on External Objects – Concentration, Meditation, and Yogic Insight

Samyama on External Objects is a yogic practice in which the seeker applies concentration, meditation, and absorption upon an object outside the body. In Raja Yoga, the mind is trained to become steady, clear, and one-pointed. When attention is no longer scattered, the seeker begins to understand the object more deeply and also gains mastery over the movements of the mind.

The practice of Samyama includes three connected stages. Dharana is fixing the mind on one point. Dhyana is the steady flow of meditation toward that point. Samadhi is deep absorption, where the mind becomes highly refined and almost one with the chosen object. When these three work together, ordinary attention becomes powerful yogic awareness.

Samyama on External Objects may use a flower, flame, image, symbol, sacred form, sound, sky, moon, sun, or any suitable object chosen with guidance. The object should be pure, steady, and helpful for concentration. The purpose is not curiosity or entertainment, but training the mind to become calm, focused, and subtle.

A beginner should start with simple concentration. Sit steadily, relax the body, calm the breath, and place the mind on the chosen object. If the mind wanders, bring it back patiently. Do not become angry or disappointed. Wandering is natural in the beginning. Repeated return is itself the training that builds inner strength.

Samyama on External Objects should be practiced with purity and discipline. A restless life creates restless meditation. Therefore, the seeker should practice truthfulness, self-control, moderation, purity of food, control of speech, good company, and regular prayer. These foundations make the mind fit for deeper concentration.

The object used in practice is only a support. It helps gather the scattered rays of the mind. When the mind becomes one-pointed, subtle understanding arises. The seeker may begin to see details, qualities, patterns, and inner connections that were not noticed before. But these insights should not create pride.

Samyama on External Objects can also reveal how the mind projects its own ideas upon things. Usually people do not see clearly; they see through desire, fear, memory, attraction, and judgment. A disciplined mind learns to observe more purely. This brings not only yogic insight, but also greater clarity in daily life.

The seeker must avoid attachment to unusual experiences. During deep concentration, there may be lightness, joy, silence, sharp perception, or subtle feelings. These may inspire practice, but they are not the final goal. If the aspirant becomes attached to experiences, progress may stop. The aim is inner mastery and movement toward liberation.

Samyama on External Objects requires patience. The mind has been scattered for a long time, so it cannot become steady in one day. Daily practice, even for a short period, gives better results than occasional intense effort. Regularity slowly weakens distraction and increases meditative power.

A sacred object can be especially helpful for devotional seekers. Meditating on a divine image, symbol, lamp, or mantra-related form can purify emotions and awaken love. Devotion softens the heart and protects the practice from becoming dry or egoistic. When concentration is joined with reverence, the mind becomes pure and peaceful.

Samyama on External Objects should also be balanced with self-inquiry. Even when the mind is focused on an outer object, the seeker may reflect: Who is aware of this object? Who knows the act of concentration? The object is observed, the mind is observed, and the experience is observed. The witnessing awareness remains deeper than all.

This practice can improve daily conduct. A person who learns one-pointed attention becomes more careful in speech, work, study, service, and relationships. They listen better, act more thoughtfully, and waste less energy. Concentration developed in meditation can become concentration in life.

A Guru or competent teacher is helpful for advanced practice. The mind can easily mistake imagination for insight or become proud of small progress. Proper guidance keeps the seeker balanced and focused on the true aim. The teacher reminds the aspirant that powers and experiences are secondary; purity and realization are primary.

The external object is finally transcended. In the beginning, it is used to steady the mind. Later, the seeker understands that every object appears in awareness. The flower, flame, symbol, sound, and sky are all known because consciousness is present. Thus, outer concentration can become a doorway to inner awareness.

In the end, Samyama on External Objects is a powerful discipline for training attention, purifying perception, and deepening meditation. Practiced with humility, purity, regularity, devotion, and guidance, it helps the seeker move from scattered thinking to one-pointed awareness. Its highest value is not in special powers, but in preparing the mind for self-knowledge, peace, and liberation.

Samyama or Mind Control