Thus, the meaning of this sutra, tajjayāt prajñālokaḥ (III.5), is that there is an identity
of knowledge and being in the experience called samyama on any object. If you recall
to your memory what we discussed long ago, you will remember that real knowledge
is identity with being. Any other knowledge is not real knowledge. Where the content
of our knowledge lies outside our knowledge, it cannot be called real knowledge. By
physical observation, through a telescope, we may know so many things about what
is happening in the sun, but this cannot be called knowledge of the sun because the
sun is outside the knowledge that we have got. Real knowledge of the sun would
mean entry into the sun itself. That is called samyama.
Thus, this sutra, tajjayāt prajñālokaḥ (III.5), makes out the great significant revelation
that the aim of yoga is knowledge that is one with the being of the object of
knowledge. It is quite different from any other knowledge that we are acquainted
with in this world. It is not learning. It is not ordinary education. It is something
superb and transcendent to all that the mind can conceive in its relational life, in its
phenomenal existence. This is precisely the essence of spirituality.
Chapter 89THE LEVELS OF CONCENTRATIONThe next sutra, which follows the descriptions given earlier, is tasya bhūmiṣu viniyogaḥ
(III.6). The practice of absorption has to be applied to the different stages, or by
different stages. The adjustment of thought in samyama is a total reconstitution of
the mind, and it has to adapt itself in every way to the nature of the object of
samyama. There should not be even the least tinge of personality or self-
affirmativeness when this adjustment with the object is called for. We know very well
that even to be a good friend, we have to do a lot of sacrifice. We cannot be an
adamant egoist and then be a good friend of anybody, because friendship with
anyone implies a capacity to adjust oneself with the living conditions of another
person. If we stick to our own guns, we cannot have any friends.
Hence, this samyama is nothing but an entertainment of utter friendship with the
object—and not merely friendship, but actual communion with the object. For this
purpose, it is necessary to understand the nature of the object. If we do not know our
friend, we cannot be a good friend to that person. The body, mind, soul and every
type of environment of a person is to be understood very carefully, in every detail, in
order that the friendship may be permanent. Likewise, the inner structure of the
object—physical, subtle, as well as causal—has to be grasped very well before
samyama is attempted on the object.
It has to be done by stages, says the sutra: tasya bhūmiṣu viniyogaḥ (III.6). The first
stage, of course, is the grossest form of mental conception of the object. It is essential
that when we practise samyama on an object, we have to bear in mind every detail of
the nature of the object. It is not a bare, featureless perception. When I look at you, I
do not look at the details of your bodily personality. I have only a general idea of your
features. I may be seeing you every day for months together, and yet I may not be
able to recollect the features of your face if I have not observed you properly, because