THE WORD 'DHYANA' IN PATANJALI'S YOGA SŪTRAS
Interpreted by Dr. Jayadeva
Through Dhyana (Meditation) one is able to gain steadiness of mind and hold it on an object so as to gain knowledge and wisdom. (Ch.II, Sūtra 11).
The fixing and holding of Citta in one place is meditation. Another consideration enters the picture. Bhiksu tells us that for an ordinary person it is good to have such objects (external) so the mind can be fixed on momentary concentration, but this is no concentration at all. For all (Bhakti, Hatha, Karma) time measure is the essence of concentration. Momentary concentration is not meditation. The occasional fixing of the mind which can move away and fluctuate is not to be considered meditation. The important factor to be mentioned is that the mind must be fixed on an object for some time. This time measure depends on Pranayama. There is a need for mastering the time.
The basic unit of concentration is the 12 units for ordinary Pranayama. Only when the biological activity can be controlled for some time can concentrated meditation be mastered. Otherwise, the fear is that with every fluctuation of the breath, disturbances are created in the mine simultaneously. If one can maintain minimum count of 12 and hold mind on Brahma, then this is concentration of a type, without actual objects but with concepts. Highly gifted individuals undertake this form of concentration. Spiritual concepts used for concentration must be controlled by time.
The concept of the flame in the head, though partly imaginary, has something definite about it. Those objects that are in the realm of thoughts and theories (some equation in physics) are not suitable for concentration. They are purely theoretical having no fixed place and object. Old writers know better about how to hold the mind and the places and objects that are suitable. They prefer points that are colourful, connected with beliefs and sufficiently interesting to hold the mind.
We see that all techniques lead to help us acquire faith in ourselves. It is necessary to have faith in things we cannot perceive, such as the faith that we can attain spiritual consciousness. Yet it is hard for us to get rid of our clinginess to things of the material. One must be trained slowly through methods from which one gains certain tangible results. These results are generally in the realm of the impossible. Our progression can be measured against these achievements and faith in ourself is either restored or developed or heightened. Concentration and meditation are to create faith in the individual.
Dhyana is the continuous mental activity on a fixed object - a continuity of a particular modification of Citta on a given object, in a given area.
In the Hatha Yoga texts they state that Kumbhaka done for 3 hours leads to meditation. Yet for Patanjali the number of round and repetitions must equal - at least twelve - and the attention must be kept on Brahma. This then would be meditation. This continually of meditation is like the flow of oil, unbroken. The essence of meditation is its continuity and prolongness.
In Bhakti Yoga we did a similar experience. Bhakti - love of God - is continuous love. The levels of love, of course, are different. The lowest being between master and servant, then mother and child. Then the finest type of attention is between loved and lover. God being the lover. The highest form of Bhakti is love of God as lover (Ramakrishna). The meditative experience must be one that occupies only one single mind modification.
In the midst of a variety of objects, fix the mind on one particular object. Only one particular thought process is allowed and not interrupted by other thought process. This, then, must be prolonged.
Vitarka samadhi is when the mind is totally absorbed in the object, but concentration may be merely in name and form. Then one must go beyond name and form.
When meditating on the flame in the head, meditation on the tip of the flame, do not meditate on its various aspects. It is the stage of Samādhi where one becomes completely engrossed in the object until one is one with it. This is attained by the discursive mind. Thus, this chapter deals heavily with miracles as a motivational power since the technique is quite simple. (Ch.111, Sutra 2)
THE WORD 'DHYANA' IN PATANJALI'S YOGA SŪTRAS
Interpreted by Dr. Jayadeva
Through Dhyana (Meditation) one is able to gain steadiness of mind and hold it on an object so as to gain knowledge and wisdom. (Ch.II, Sūtra 11).
The fixing and holding of Citta in one place is meditation. Another consideration enters the picture. Bhiksu tells us that for an ordinary person it is good to have such objects (external) so the mind can be fixed on momentary concentration, but this is no concentration at all. For all (Bhakti, Hatha, Karma) time measure is the essence of concentration. Momentary concentration is not meditation. The occasional fixing of the mind which can move away and fluctuate is not to be considered meditation. The important factor to be mentioned is that the mind must be fixed on an object for some time. This time measure depends on Pranayama. There is a need for mastering the time.
The basic unit of concentration is the 12 units for ordinary Pranayama. Only when the biological activity can be controlled for some time can concentrated meditation be mastered. Otherwise, the fear is that with every fluctuation of the breath, disturbances are created in the mine simultaneously. If one can maintain minimum count of 12 and hold mind on Brahma, then this is concentration of a type, without actual objects but with concepts. Highly gifted individuals undertake this form of concentration. Spiritual concepts used for concentration must be controlled by time.
The concept of the flame in the head, though partly imaginary, has something definite about it. Those objects that are in the realm of thoughts and theories (some equation in physics) are not suitable for concentration. They are purely theoretical having no fixed place and object. Old writers know better about how to hold the mind and the places and objects that are suitable. They prefer points that are colourful, connected with beliefs and sufficiently interesting to hold the mind.
We see that all techniques lead to help us acquire faith in ourselves. It is necessary to have faith in things we cannot perceive, such as the faith that we can attain spiritual consciousness. Yet it is hard for us to get rid of our clinginess to things of the material. One must be trained slowly through methods from which one gains certain tangible results. These results are generally in the realm of the impossible. Our progression can be measured against these achievements and faith in ourself is either restored or developed or heightened. Concentration and meditation are to create faith in the individual.
Dhyana is the continuous mental activity on a fixed object - a continuity of a particular modification of Citta on a given object, in a given area.
In the Hatha Yoga texts they state that Kumbhaka done for 3 hours leads to meditation. Yet for Patanjali the number of round and repetitions must equal - at least twelve - and the attention must be kept on Brahma. This then would be meditation. This continually of meditation is like the flow of oil, unbroken. The essence of meditation is its continuity and prolongness.
In Bhakti Yoga we did a similar experience. Bhakti - love of God - is continuous love. The levels of love, of course, are different. The lowest being between master and servant, then mother and child. Then the finest type of attention is between loved and lover. God being the lover. The highest form of Bhakti is love of God as lover (Ramakrishna). The meditative experience must be one that occupies only one single mind modification.
In the midst of a variety of objects, fix the mind on one particular object. Only one particular thought process is allowed and not interrupted by other thought process. This, then, must be prolonged.
Vitarka samadhi is when the mind is totally absorbed in the object, but concentration may be merely in name and form. Then one must go beyond name and form.
When meditating on the flame in the head, meditation on the tip of the flame, do not meditate on its various aspects. It is the stage of Samādhi where one becomes completely engrossed in the object until one is one with it. This is attained by the discursive mind. Thus, this chapter deals heavily with miracles as a motivational power since the technique is quite simple. (Ch.111, Sutra 2)