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In
the syllabus of Yoga Pravesh, one Upasana Program was included.
It contained Japa (continuous recitation) of Om as the study of
the Dhyana Process. If we study Ashtang Yoga, it is seen that Dhyana
as a process comes later in the study. Dharana comes before Dhyana
process. Yoga Pravesh syllabus did not cover a thorough study of
Yoga and as such the word Dhyana was used only as a popular term.
In fact, though termed as Dhyana, it was just a stage, which comes
even before Dharana.
In
this syllabus, we will study the process of Dharana as described
by Patanjali. However, before doing so, it is advisable to go through
the chapter of Prarthana and Dhyana in the Yoga Pravesh text.
While describing the eight aspects (angas) of Ashtang Yoga, Patanjali
has stated Dharana, Dhyana and Samadhi as the last three aspects.
It is also stated by him that all the three aspects are collectively
termed as " Sanyam " (Control). This implies that all
the three aspects should be considered together. We should also
bear in mind while studying that Dharana, Dhyana and Samadhi are
progressively advanced stages of concentration. The highest stage
of mental concentration described by the modern psychologists is
more or less similar to the description of Dharana i.e. the primary
stage of concentration as described by Patanjali.
This indicates the thoughtfulness of Patanjali while describing
the three stages.
Another
characteristic of these three stages is that there is no dividing
line in between these stages. When certain progress is made in the
studies of Dharana, Dhyana stage is automatically entered into and
with the progress in Dharana stage, Sadhaka automatically enters
in the Samadhi stage. The three stages mingle into each other as
easily as three colours are mixed into each other on the canvass
of an artist. During this syllabus we will not study all the three
stages. We will consider only the first stage Dharana. We had studied
this topic generally during the Yoga Pravesh syllabus. Now we will
study Dharana as an independent process.
Deshbandhas
chittasya dharana | P Y S 3-1
Patanjali
has stated this definition of Dharana. The natural meaning of this
sutra is " Deshbandh of chitta is Dharana ". Chitta i
e the mind is extremely wavering; to engage it in a particular area
is Dharana. The mind will be free within the periphery of this area,
but it should not cross the boundary. This exercise is known as
Dharana.
To
understand this definition an example can be cited:
A farmer
owns a calf. The calf wants to roam around in different directions.
To control the calf from such wandering in different directions,
it is not possible to tie it up to a particular point. So the farmer
ties a cord of certain length to its neck and then ties the other
end of the cord to a hook in the ground. The calf can freely move
in the circle, the radius being the length of the cord, but it cannot
go out of that circle. Thus the farmer has a control on the calf
and also the calf is not at a disadvantage either, as it gains a
controlled freedom. This attitude and the idea is important. The
mind, which is just like the calf wants to roam around everywhere.
It is not possible to engage it at a particular point or location.
Hence, Patanjali states the preliminary process of Dharana, a primary
step in the lengthy process of controlling the mind. The restriction
put on the mind is known as "Alamban". With the help of
the "Alamban", the mind is fixed and engaged in a particular
area. The restriction can be anything. We will see the restriction
or "Alamban" of Om. We have earlier studied the japa of
Om, so we can move further in the same direction.
The
study of Dharana is the study of concentration of mind. Hence, certain
preliminary preparations are necessary. We get various perceptions,
through the five sensory organs. The mind usually runs behind such
sensory perceptions. To stabilise the mind, attention has to be
paid as to how these perceptions can be reduced. The surroundings
should be pleasurable to the mind and not troublesome. There should
not be any external disturbances. The general chaos, other sounds,
strong breeze, different smells, extremely bright light are various
disturbances that should be avoided. When these are removed, the
causes, which seek the attention of the mind, get reduced. Then
one should sit on a comfortable seat in a pose conducive to Dhyana
such as Padmasan, Swatikasan or Siddhasan. One should have the practice
of sitting firmly, yet comfortably in a particular pose for a longer
duration. Otherwise, the mind will get diverted towards the signals
from various muscles. The pose should be " samkay shirogreevam"
and the eyes should be fixed on the picture of Om in the front.
The picture should be at the eye level and placed under sufficient
light. Whenever the eyes try to avert itself beyond the picture,
an effort should be made to lock it on the picture again. The mind
generally follows the eyesight, so fixing of the gaze will result
in locking the mind too. Start the Japa of Om with calm attitude.
The way with which the sound of Om is emitted through the mouth
should be gradual and effective. The vocal cords or the lungs should
not feel strained while doing the japa. (the ideal method of the
pronunciation should be learnt from the experts). As the tongue
is engaged in the japa of Om, the mind will follow the tongue and
will restrict its movement towards Om. The japa is automatically
heard by the ears and as such again felt by the mind. Thus, the
mind will be firmly kept onto the Om.
Out
of five sensory organs, the eyes, the tongue and the ears are concentrating
on only one subject of Om, so the mind, which runs after the sensory
perceptions, will also be firmly engaged on Om. Here, Om is an "alamban"
and the dimension covered by Om is the restricted area in which
the mind can move (deshbandh). After some period, stop the japa,
close the eyes and try to concentrate the mind on the memories of
Om sensed through the gaze, the tongue and the ears. This experience
transcends the sensory organs and the engagement of mind in this
is the real dharana. While practising this, the mind may sway beyond
the experience towards other things. This discontinues the dharana.
Then the mind has to be brought again into the experience. There
will be several disturbances; however with practice, they get reduced.
The concentration without any disturbances is dharana. In that stage,
there is no other experience than the "Alamban". It is
a soothing, pleasurable stage giving intense satisfaction and peace
of mind. When Dharana is practised for half an hour or so, the stage
is experienced only for a few minutes, the other moments spent in
controlling the wandering mind. However, with continuous practice,
the duration of the pleasurable stage increases and the sadhaka
becomes prepared to enter into the next stage. With further practice,
the area of the "alamban" or its limits is to be reduced.
With the reduction of the area, the dharana will be more effective
and the sadhaka will get nearer to the next stage of dhyana.
One
can select any other alamban other than the dhyana. This "Alamban"
should be the subject of gaze, tongue and the ears like Om. "Alamban",
which can be the subject of these sensory perceptions, is better.
If the "Alamban" is subject of only one sensory organ,
then the other organs will choose their own subjects and try to
pull the mind towards them. This will make mind unsteady further.
All this should be considered while choosing the subject of the
"alamban".
Patanjali
has suggested that Dharana, Dhyana and Samadhi should be considered
together and not independently. Hence, while enumerating the results,
the results of dharana are not stated separately, but the result
of all the three are given together. However, he has clarified that
the effects will depend on the "Alamban" too, with the
examples of different "Alamban". As the topic is not covered
in this syllabus, it is not discussed further over here.
However,
we can experience the effect of Dharana from the practical angle.
Dharana is the stage of high concentration of the mind. The modern
psychologists have described the highest stage of concentration
of the human mind, which is similar to that in dharana. It means
that the highest level indicated by the psychologists is the first
step of concentration of mind as viewed by Patanjali. Dhyana and
Samadhi are stages after this.
Dharana
affects and reduces the occupied mind. Hence, the disadvantages
of such occupied mind also get reduced. The mind is kept firm at
one place instead of letting it wander here and there. This reduces
strain on the mind. The mental strength increases. With such habitual
concentration, the work is done effectively and efficiently. The
daily practice of dharana reduces the wavering attitude of mind
and a different kind of peace can be observed throughout the day.
An
effort is made over here to suggest the direction of the studies
of dharana. The description does not cover the study of dharana
in entirety. The study and progress depends on the individual strength
of each sadhaka. A common education cannot be imparted of such advanced
study. After one tries to study and practise, the guidance can be
given individually depending upon the disturbances faced, the experiences
observed and after judging the progress. This information cannot
cover all these aspects.
However,
for the students, wherein they study different aspects of yoga alongwith
dharana, this much guidance is enough. A daily study and practice
is not expected of them. Practice once a week is enough for them.
However, those who want to progress in the matter, should start
practising daily under the guidance of an expert guru.
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