--- In [email protected], Vaj <[EMAIL PROTECTED]> wrote: > > > On Jan 8, 2007, at 3:21 AM, cardemaister wrote: > > > Vyaasa doesn't seem to agree with you: > > > > tasya saMyamasya jayaat samaadhiprajñaayaa bhavatyaaloko > > yathaa yathaa saMyamaH sthirapado bhavati tathaa tatheshvara- > > prasaadaat *samaadhi-prajñaa ***VISHAARADII*** bhavati* > > > Actually he says you must *conquer* ("jayAt") samyama. This is > because samyama is mixed with chains of dhyana and dharana. It is > considered "external" to seedless samadhi. Seedless samadhi only > occurs when the triad of samyama is not present. >
Since it is pure, that's kinda redundant. Nothing wrong with redundant, but don't get all excited about it. The word literally (according to one source) means "winning edge," and I get an intution of a divine cut, where the less pure is on one side, and the more pure is on the other. Just as in the first chapter, there is a PROGRESSION towards purity (seedless samadhi). It's not a matter of advanced techniques vs non-advanced, but of mastery (jayàt). My favorite multi-translation site's version is below. The "V" commentary is Vyasa's. http://www.bindu.freeserve.co.uk/yoga/yogasutra/ys3_comments.htm#sutra3.5 YS 3.5 tajjayàtpraj¤àlokaþ tad - that; jayàt - through victory, from mastery; praj¤à - higher knowledge, higher consciousness; lokaþ - light Translations: [B] The light of the highest knowledge comes from acquisition of this perfect mastery. [D] Samyama on a chosen object leads to a comprehensive knowledge of the object in all its aspects. [F] Through mastery of that [practice of constraint there comes about] the flashing-forth of wisdom (praj¤à). [H] By mastering that, the light of knowledge dawns. [R] By the achievement thereof comes the light of knowledge. [S] By the mastery of samyama comes the light of knowledge. [T] By mastering it (samyama) the light of the higher consciousness. Commentary: V says, "As samyama gets firmly established, so does the knowledge attained in samàdhi get purer and purer." H's explanation of V is that "as samyama is practised in respect of more and more subtle objects, the knowledge gets more and more clear."
