Introduction:

There is little doubt that Patanjali’s Yoga Sutras, which were compiled more than two thousand years ago, continue to be an essential text for comprehending the philosophy and practice of yoga.

I covered the five steps of Ashtanga yoga in more detail in the last post, which is linked below.

Embarking on the Sacred Journey: Exploring the Depths of Ashtanga Yoga for Union with the Infinite

I will now discuss the final three Ashtanga yoga practice steps in this piece. Dhyana, or meditation; Dharana, or concentration; and Samadhi, or unity, are considered to be of great significance among the eight branches of yoga that Patanjali describes.

Self-realization and transcendence can be achieved through the progression of these three limbs, which create a path.  Here we investigate their definitions, practices, and the significance they hold in the process of spiritual progress. 

I will cite the sutras that are crucial to comprehending the fundamentals of these actions. There will be an explanation after the sutras.

“Svarasavahi vidushopi tatharoodho bhiniveshah” [sutra 2.9]

This means:  Fear of death is inherent and present in all leaving beings, even in those who are very learned. [sutra 2.9]

“te pratiprasavaheyah sookshmah” [sutra 2.10]

 These causes of unhappiness can be annihilated by resolving them at their source, i.e., by reversing the process by which they are produced. [sutra 2.10]

“Dhyanaheyastadvrittayah” [sutra 2.11]

 Through meditation, their different states of mind (Vrittis) are to be rejected. [sutra 2.11]

Five limbs described in Sadhana Pada are step by step processes of elimination of all external causes of mental distraction. Yama and Niyama help in eliminating disturbances due emotions and uncontrolled desires. Asana and Pranayama eliminates disturbances that arise in physical Body. Pratyahara plays a vital role through detachment of senses which affects mind. As such, the practitioners become free of external disturbances. These five techniques of yogic practices are referred as “Bahiranga” or external.  These practices make aspirants fit physically, mentally, emotionally and morally for practices of next higher levels of Yoga.

The term "Antaranga" refers to the interior stages of the following three yoga practices: Dharana, Dhyana, and Samadhi.

Instead of a scattered and fluctuating mind, mind should be held in one place at one point. That is one point.  Pranayama and Pratyahara help practice Dharana. That is the ultimate aim of practicing Dharana. This practice will lead the aspirant to next higher stage “Dhyana”. One-pointed attention is essential to exploring the core of consciousness. Even one point of attention can be applied to day-to-day activities for better results and performances, thus achieving satisfaction that will keep the mind happy. When the mind is happy, it means one can lead their life happily. 

Dharana: Concentration: 6th anga: 

“Deshabandhashchittasya Dharana” [Sutra 3.1]

This means fixing the mind at a fixed point.

“deshabandhashchittasya” => this suggests confining mind in a territory, a very limited space, which disallows movements of mind. That is called “Dharana.“.

One-pointed attention: 

Dharana is the process of fixing the attention of the mind to a certain point. That may be any object of concentration (internal or external), sound, deity, or noble idea for the benefit of creation. After successful practice of the first five limbs, one becomes ready for Dharana. It is the first step towards Dhyana (meditation). Practicing Dharana stops mind moving randomly and makes it one-pointed concentration. As such, it finds complete absorption in the present moment.

 Even one point of concentration can be achieved by focusing on breath, reciting mantras, or concentrating on the image of the deity. 

Withdrawals of the senses bind the mind to a fixed point.

In reality, normally, the mind remains fixed for a very few minutes. Even if someone fixes mind on image of deity, their mind wanders at numerous points or issues. Therefore, it is important to practice first five limbs with full attention. “Pratyahara” helps in attaining a mind without fluctuations since withdrawals of the senses bind the mind to a fixed point.

It is impossible to concentrate unless the mind is purified.

Sutra 1.33 (Samadhi Pada) states that a yoga practitioner will conquer mental distractions if the fourfold attributes are addressed with appropriate deeds.

Fourfold attributes are: 1. friendliness towards happiness; 2. compassion towards misery; 3. rejoicing for virtues; and 4. indifference to vices.  With such preparation and practice, “Dharana” comes much more easily and naturally. 

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Dhyana- meditation: 7th anga.

“Tatra Pratyayaikatanata Dhyana” [Sutra 3.2]

This indicates that Dhyana is the unbroken stream of consciousness.

Definition of Dhyana:

The extension and lengthening of Dharana is Dhyana.

Dharana continued without interruption in Dhyana.

We have reached Dhyana through practice, step by step, sequentially of Yama, Niyama, Asana, Pranayama, Pratyahara, and Dharana. One cannot skip any of the above steps. All the steps are scientifically designed. That is the specialty of Ashtanga yoga. If one has followed all the steps properly, then only Dhyana is possible. One has to change his or her way of life to reach this stage of Dhyana (concentration). Let us look into Sutra 3.2 again for further analysis. 

“tatra pratyayaikatanata dhyanam”:  If we split the sloka as follows: =>> tatra + pratyaya +ekatanata, then tatra => means “in that place,” which refers to “desha,” as mentioned in sutra 3.1.  Pratyaya means the total content of the mind, which occupies the field of consciousness at a particular time.  In Dharana, the mind maintains continuous contact.  Ekatanata means extending continuously without interruption. Before practicing Samadhi, this kind of uninterrupted, continuous Dhyana is essential for the aspirant. Obviously, it is not an easy job, but not impossible! 

We will now discuss why Maharshi Patanjali starts the Yoga Sutra with Samadhi Pada instead of Sadhana Pada, while Samadhi is the last limb of Ashtanga Yoga. Because he is trying to direct us to what we have to achieve in the first instance, it means setting the goal. A state of mind that is calm, quiet, tranquil, and free of distortions reflects “purusha.” When the mind is in completely sattvic mode (there is a fine difference between sattvic mode and purusha), then it is possible to achieve the goal. The essence of Patanjali’s Yoga sutra is in the second sutra (1.2): “Yogas citta-vritti-nirodah” which literally means “Yoga is the stilling of the modifications of the mind.” The target is to achieve a state of mind that is calm, tranquil, and free of distortions. It is the control of thought waves in the mind. One must not have conflicts in the mind. We think only the mind is real, but actually “purusha” is real. This is due to ignorance. Inside or outside, ignorance has to be removed through mental exercises and through discrimination. So, all these sutras so far have pointed towards the Dhyana for a higher level, “Samadhi.“

When ignorance is destroyed and you remain in stillness of mind, you do not have any other idea; you become blank, and then you can do Dharana effectively. It will then be possible to stretch Dharana, and that will be Dhyana.

 

Unless the foundation work is done, Dharana cannot be stretched to Dhyana.

Let’s understand “Dhyana” meditation:

The Sacred Essence of Breath

First and foremost, let us concentrate our attention on the breath, acknowledging that it is the vital element that is responsible for animating our existence. Dive into the profound nature of breath, coming to terms with the fact that it is not only ordinary air but rather prana, the vital energy that is throbbing within us. It is important that we show reverence for the breath and recognize its divine nature as the very origin of life itself. Take some time to reflect deeply on the breath, for it is the dynamic power that penetrates the entirety of the cosmos and is responsible for setting the cosmic dance of existence in motion.

Keep in mind that when Dharana is stretched for a long period, it becomes Dhyana. In other words, the elongated condition of Dharana is Dhyana.

Now we may discuss Dhyana in detail from a practical point of view. According to yogic science, in every human being, there are thousands of channels of energy passing through the body, and the life energy prana functions through these channels, known as “naddis.” Among these channels, there are three most important naddis. These three channels are: 1) Ida naddi; 2) Pingala naddi; and 3) Susuhumna naddi.  Among these three, Susuhumna is the Supreme. If we consider prana as the energy field like an electrical energy field, then Ida, which is on the left, may be imagined as “cathode” (-ve charge), and the right, which is pingala, may be compared with anode (+ve charge). Energy flows through these channels. This concept is based on yogic anatomy. These are to be considered as psychic energies. When they are balanced, the body and mind are also balanced and in the best condition for the practice of yoga.

The practice of Pranayama facilitates the balancing of the ida and pingala nadis, thereby activating the sushumna nadi.

According to yogis, ida and pingala are considered two nerve currents on either side of the spinal column. It is considered that the Moon moves the ida and the Sun moves the pingala. Ida is cooling, while Pingala is heating. Ida flows through the left nostrils, and pingala through the right nostrils. Sushumna runs along the centre of the spinal column. 

It is believed that when Sushumna operates, Yogi enters samadhi. 

Samadhi: The state of cosmic consciousness, the 8th anga: 

Sutra 3.3: “tad evarthamatranirbhasan svaroopashoonyam iva samadhih”

The above sutra says that in that absolute state, there is no meditator or the thing that is meditating upon. What remains is the meditation, which is called samadhi. 

When Dhyana enters Samadhi, the gate that leads into the world of realities opens. Samadhi means a state of mind that, through the practice of Dharana and Dhyana, has become so completely tranquil that the person meditating is so absorbed that he or she even forgets his or her own existence. 

Let us analyse the word “svaroopashoonyam” in Sutra 3.3. ” svaroopa” + shoonyam” means that “”svaroopa,” which is the residual consciousness of its own action, disappears completely, i.e., becomes “shoonyam.“

When you are fully absorbed in the vastness of the Supreme Being, even the sense that I am meditating is not there, and the ego “I” goes, only the true self, the higher self, the big “I” remains.  This is possible when there are no vrittis in the chitta. In other words, the mind does not fluctuate. In Samadhi, the mind surrenders all its resistances to the union with the object of meditation. In this state, the field of observation and the observing intelligence merge, and total intelligence shines as the sole substance of reality. 

Sutra 3.4 “trayamekarta samyamah” means that the three practices of Dharana, Dhyana, and Samadhi together on the same object are called samyamah.

If we analyse the word “samyamah,” we will find it has two parts. Sama + Yama. Sama means perfection, and Yama means control. In samyamah, the mind dives completely into an object or idea and gains complete knowledge of the object of attention, down to its most subtle aspect. This gives rise to psychic powers called “Vibhuti.” Practice of Samyamah and mastery of its technique open the door toward power and Siddhis.

Key points: Dharana, Dhyana, Samadhi, concentration, meditation, purusha, samyamah, and Ashtanga Yoga.

Conclusion:

In this section, Vibhuti Pada, we have discussed about the means to reach the goal, the last limb of Eight limbs.  So far, we have discussed Eight angas.  If followed properly, the person will definitely feel joy and peace of mind, which will accompany them to bed at the end of the day. Who does not want a peaceful sleep?  

All practices as mentioned above will make ways for state of “samyamah,” which constitute Dharana, Dhyana and Samadhi. Eight limbs as a whole constitute one complete path which leads the aspirant upwards. When the mind is set into a pattern, an automatic connection will be established with the higher self. That is individual’s experience, which can be considered as Self-realization.

In the next part, part 5, we will discuss Samadhi Pada, 5th sutra onwards from the first section of Patanjali Yoga Sutra and some parts of Vibhuti Pada, which will explain different types of Vrittis. Removal of Vrittis is essential to controlling our mind.

Notes: Having gone through all the books listed below, I have composed this blog as a concise text for Ashtanga Yoga.  

 

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Recommended readings:

1. Patanjali Yoga Sutras: Commentary by Swami Vivekananda.
2. Four Yogas of Swami VIVEKANANDA: Condensed and retold by Swami Tapasyananda.
3. Patanjal Yoga Sutra: Commentary, by Swami Premeshananda.
4. Inside the Yoga Sutras, by Reverend Jaganath Carrera.
5. Four Chapters on Freedom, By Swami Satyananda Saraswati.

Acknowledgement:

Special thanks to Disha Ji, the esteemed yoga expert, for graciously allowing the sharing of her photos on my blog. Your expertise and dedication inspire countless people on the path of yoga.