Samyama

   The spiritual seekers are advised to control their senses, mind, buddhi and ahankar and surrender their ego to Higher Self (param-atman)  and live a disciplined life. This is to observe 'samyama'. Samyama is control over the functions of the body, mind and the indulgences in worldly affairs. The terms 'ya' and 'ma', besides, 'sam', mean total withdrawal and control on. It is the exercise of restraint on what all ('sam') that creates 'ma' (measurable objective world), i.e., 'ya' (that). These worldly objects possess forces of attractions that captivate our senses- the eyes (drushys/roopa), ears (music/sounds), nose (gandha/smell), tongue (ras/taste), and skin (sparsh/touch/feel), that too, of several degrees of intensity- from subtle to gross! These are not only creating an endless desire for experience in us, a thirst, and greed for enjoyment. Not only we experience these objects of desire, but we become so addictive, that we hanker after them time and again. They leave an everlasting impression and become seeds for future births! These impressions (vasanas) become karma kleshas that the spiritual seeker should be aware of! These karma or prarabhda should be spent in order to become free from rebirths. The sadhaka should reduce the burden he/she is already carrying as backlog of fruits of previous actions (prarabhda karma), as also those accumulating fresh ones (sanchita karma). Thus, the path of renunciation is one of reducing the burden by taking recourse to 'sanyas'.
   The Bhagavad-Gita gives a detailed instruction regarding the path of renunciation, vairagya, nirasakti yoga in Ch. 13.Further, 'samyama' is dealt with in Ch. 4 in detail.
 sarvani indriyakarmani capare| Atma samyama yogagnou juhvti inyanadipite|| (4.27)
Meaning, the yogins withdraw, sacrifice, all actions of senses and life-force in the fire of  'Atma- samyama yoga', pranayama.