Samadhi

The attainment of Samadhi is the ultimate step in Ashtanga Yoga.

This is the zenith of all yogic endeavors—the ultimate 'yoga' or connection between the individual and the cosmic intelligence.In Samadhi yogi become one with the True Self and merge into the object of concentration. And true unity of all thought and action takes place.At the moment of samadhi our ego dissolves and we become one with the Divine Entity. The mind can’t distinguish between self and non-self, or between the object contemplated and the process of contemplation. The senses get transcended by complete refinement of the body and mind. The supreme and eternal liberty of a soul is beyond all stages and beyond all limitations of time and space.

The eight "limbs": Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyanaa and Samadhi are the stages of the gradual withdrawal of consciousness from outward world.

Yama and Niyama, which are ethical obligations, Asana, Pranayama, which is breath control, Pratyahara, which is sense withdrawal, Dharana, which is concentration, Dhyana, which is meditation, and Samadhi, which is the experience of unity with God.

Dhyana

"Meditation is to religion what the laboratory is to science."--Paramahansa Yogananda

“Avoid all evil, cherish all goodness, keep the mind pure. This is the teaching of Buddha.”

Dhyana is the stage of meditative trainings that lead to Samadhi.

Meditation is the work of consciousness aimed at the consciousness development along the path to Perfection and to the Mergence with the Creator. Meditation is practiced at three stages of the Patanjali’s scheme.

Dhyana is the seventh limb of Ashtanga Yoga. Dhyana means worship, or profound and abstract religious meditation. It is perfect contemplation. It involves concentration upon a point of focus with the intention of knowing the truth about it.

At the dharana stage adepts among other things learn how to expand consciousness in the subtlest and the most beautiful that exists in the world of matter. By means of such attunement they establish in sattva guna. (And through working with Yidam they may immediately come in contact with the Fiery manifestation of Divine Consciousness and experience Samadhi).

During dhyana, the consciousness is further unified by combining clear insights into distinctions between objects and between the subtle layers of veils that surround intuition. We learn to differentiate between the mind of the perceiver, the means of perception, and the objects perceived, between words, their meanings, and ideas, and between all the levels of evolution of the nature. We realize that these are all fused in an undifferentiated continuum. One must apprehend both subject and object clearly in order to perceive their similarities, for a clear grasp of real identity of two apparently different things requires a clear grasp of their seeming difference. Thus dhyana is apprehension of real identity among ostensible differences.

During dharana the mind is moving in one direction like a quiet river-nothing else is happening. In dhyana, one becomes involved with a particular thing - a link is established between self and object. In other words, you perceive a particular object and at the same time continuously communicate with it. Dharana must precede dhyana, because the mind needs focusing on a particular object before a connection can be made. Dharana is the contact, and dhyana is the connection.

Obviously, to focus the attention to one point will not result in insight or realization. One must identify and become "one with" the object of contemplation, in order to know for certain the truth about it. In dhyana, the consciousness of the practitioner is in one flow; it is no longer fixed on one subject as in dharana.

Pratyahara

The word “pratyahara” means “removing indriyas from material objects”. Pratyahara is the stage at which an adept learns how to control the “tentacles” of consciousness that are called “indriyas” in Sanskrit. This allows him to achieve the ability to see in subtle and the subtlest layers of multidimensional space, as well as to exit of his material body into them and to settle in them, accustoming himself to their subtlety, tenderness and purity.

Concept of indriyas exists only in the Indian spiritual culture. Europeans with their simplified, complicated and degraded religious ideas usually are not capable of grasping this kind of knowledge. Even in translations from Indian languages they substitute the word “indriyas” with the word “senses” that has lost its original meaning; by doing this they completely reject the immense methodological significance of pratyahara concept and of principles of work at this stage.

What does this mean? It means our senses stop living off the things that stimulate; the senses no longer depend on these stimulants and are not fed by them any more. Let us look at this concept a little closely. When we see a sunset, first our eyes are drawn to it; the eyes sent a message to the brain; the brain computer will assimilate the information sent by the eyes and form the picture of the sunset. This is the way our senses function normally. But there is also the possibility that the most beautiful sunset on earth will not attract our attention, will not engage our senses, because we are deeply immersed in something else. We may be concentrating on something without any awareness of what is going around us. Normally the senses say to the mind: "Look at this! Smell this! Touch that!" The senses register an object and the mind is drawn to it at once.

In pratyahara we sever this link between mind and senses, and the senses withdraw. Each sense perception has a particular quality to which it relates: the eyes relate to the form of something; the ears to the sound, the vibration it makes; the nose to its smell. In pratyahara it is as if things are spread out with all their attractions before our senses, but they are ignored; the senses remain unmoved and uninfluenced. In effect the brain will disregard all that is received by the various sensory organs and will only accept and process the signals sent by sensory organs at the command of the brain. Now we have control over our senses rather than being controlled by them.

Europeans translate the term “pratyahara” as “control over the senses”. But senses are not everything that is denoted by the term indriyas, since indriyas include mind as well. It is also essential that the image of “tentacles” evoked by the word “indriyas” provides profound understanding of the principles of functioning of the mind and consciousness, as well as of methods of controlling them.

Pranayama

Tasmin sati svasaprasvasayor-gativicchedah pranayamah—“Regulation of breath or the control of Prana is the stoppage of inhalation and exhalation, which follows after securing that steadiness of posture or seat.”

This is the definition of Pranayama in the Yoga-sutras of Patanjali.

‘Svasa’ means inspiratory breath. ‘Prasvasa’ means expiratory breath. You can take up the practice of Pranayama after you have gained steadiness in your Asana (seat). If you can sit for 3 hour in one Asana, continuously at one stretch, you have gained mastery over the Asana. If you are able to sit from half to one hour even, you can take up the practice of Pranayama. You can hardly make any spiritual progress without the practice of Pranayama.

Prana is Vyashti, when the individual is concerned. The sum total of the cosmic energy or cosmic Prana is Hiranyagarbha who is known as the floating ‘Golden-Egg’. Hiranyagarbha is Samashti Prana. One match stick is Vyashti (single). The whole match box is Samashti. A single mango-tree is Vyashti. The whole mango grove is Samashti. The energy in the body is Prana. By controlling the motion of the lungs or respiratory organs, we can control the Prana that is vibrating inside. By control of Prana, the mind can be easily controlled, because the mind is fastened to the Prana, like the bird to the string. Just as the bird that is tied to a post by a string, after flying here and there, finds its resting place in the post, so also this mind-bird after running hither and thither, in various sensual objects, finds its resting place during deep sleep in the Prana.

Pranayama (According to the Gita)
Apane juhvati pranam pranepanam tathapare; Pranapanagatee ruddhva pranayamaparayanah (Gita, Ch. IV-29.). Others offer Prana (outgoing breath) in Apana (incoming breath) and Apana in Prana, restraining the passage of Prana and Apana, absorbed in Pranayama. Pranayama is a precious Yajna (sacrifice). Some practise the kind of Pranayama called Puraka (filling in). Some practise the kind of Pranayama called Rechaka (emptying). Some are engaged in the practice of Pranayama called Kumbhaka, by impeding the outward passage of air, through the nostrils and the mouth, and by impeding the inward passage of the air, in the opposite direction.

Types Of Pranayama-
Quiet Breathing , Deep Breathing , Fast Breathing
Tribandha and Pranayama
Nadi Shuddhi Pranayama or Anuloma - Viloma (Alternate nostril breathing - I
Anuloma - Viloma or Alternate Nostril Breathing - II
Suryan Bhedan Pranayama (Right Nostril Breathing)
Ujjayi Pranayama
Bhramari Pranayama
Pranayama from Hatha Yoga (Surya Bhedan, Bhasrika, Ujjayi, Shitali, Sitkari, Bhramari, Murchha & Plavini Pranayama)

Asana

"Yoga Asana Posture has a complete message for humanity. It has a message for the human body. It has a message for the human mind,and it has also a message for the human soul. Will Intelligent and capable youth come forth to carry this message to every individual, not only in India but also in every other part of the world?"

Asana means posture. Asana is the Sanskrit ( an Indian language ) word for different pattern of sitting i.e. postures. Today Asanas / postures have another responsibility and importance from the point of view of physical health. This site intends to give you a complete information on Yoga Asana Posture and how it can benefit for our physical health.

'Asanas' in Sanskrit means posture. There are around 84 asanas - each one has a special name, special form and a distinct way of performing. Asanas are designed to promote, a state of mental and physical well-being or good health. This may be defined as the condition that is experienced when all the organs function effectively under the intelligent control of the mind. Asanas have an extraordinary capacity to overhaul, rejuvenate and bring the entire system into a state of balance.

The utility of Yoga Asana Posture & Meditation Asana Posture must be explained properly. Today, a particular Asana is explained by different teachers in different ways which lead to confusion. Therefore, it is necessary that the practitioner must know why only a particular technique is necessary.

Types of Yoga Asana Postures

1) Svastikasana
2)Uttanapadasana
3) Bhujangasana
4) Ardha-Padmasana
5) Ukatasana
6) Ardha-Salabhasana
7) Padhastasana
8) Tadasana
9) Dhanurasana - 1
10) Dhanurasana - 2
11) Naukasana
12) Vajrasana
13) Vakrasana
14) Supta-Vajrasana
15) Gomukhasana
16) Gomukhasana (Baddhahasta)
17) Viparitakaranin
18) Ardha-Matsyendrasana
19) Viparitakarani (Saravangasana)
20) Pascimottanasana
21) Ugrasana
22) Konasana
23) Trikonasana
24) Halasana
25) Samasana
26) Uttanamandukasana
27) Bhadrasana
28) Akarana-Dhanurasana
29) Mayurasana
30) Simhasana
31) Padmasana
32) Vakasana
33) Ujjayi Pranayam
34) Padmasana (Baddha)
35) Tolangulasana
36) Anuloma-Viloma
37) Yogamudra
38) Parvatasana
39) Salabhasana
40) Makarasana
41) Makarasana - 2
42) Uddiyana Bandha
43) Matsyasana
44) Vrksasana
45) Kapalabhati
46) Cakrasana - 1
47) Cakrasana - 2
48) Jalandhara Bandha
49) Nauli
50) Agnisara
51) Sirasana
52) Savasana

Raja Yoga-Eight Limbed Yoga

raja yoga: (Sanskrit) "King of yogas." Also known as ashtanga yoga, "eight-limbed yoga." The classical yoga system of eight progressive stages to Illumination as described in various yoga Upanishads, the Tirumantiram and, most notably, the Yoga Sutras of Patanjali.

The eight limbs are as follows.

1) yama: "Restraint." Virtuous and moral living, which brings purity of mind, freedom from anger, jealousy and subconscious confusion which would inhibit the process of meditation.

2) niyama: (Sanskrit) "Observance." Religious practices which cultivate the qualities of the higher nature, such as devotion, cognition, humility and contentment- giving the refinement of nature and control of mind needed to concentrate and ultimately plunge into samadhi.

3) asana: "Seat or posture." A sound body is needed for success in meditation. This is attained through hatha yoga, the postures of which balance the energies of mind and body, promoting health and serenity, e.g., padmasana, the "lotus pose," for meditation. The Yoga Sutras indicate that asanas make the yogi impervious to the impact of the pairs of opposites (dvandva), heat-cold, etc.

4) pranayama: "Mastering life force." Breath control, which quiets the chitta and balances ida and pingala. Science of controlling prana through breathing techniques in which lengths of inhalation, retention and exhalation are modulated. Pranayama prepares the mind for deep meditation.

5) pratyahara: "Withdrawal." The practice of withdrawing consciousness from the physical senses first, such as not hearing noise while meditating, then progressively receding from emotions, intellect and eventually from individual consciousness itself in order to merge into the Universal.

6) dharana: "Concentration." Focusing the mind on a single object or line of thought, not allowing it to wander. The guiding of the flow of consciousness. When concentration is sustained long and deeply enough, meditation naturally follows.

7) dhyana: "Meditation." A quiet, alert, powerfully concentrated state wherein new knowledge and insight pour into the field of consciousness. This state is possible once the subconscious mind has been cleared or quieted.

8) samadhi: "Enstasy," which means "standing within one's self." "Sameness, contemplation." The state of true yoga, in which the meditator and the object of meditation are one.

Niyama

Niyama

Niyama is a Sanskrit word meaning rules or laws. These are the rules prescribed for personal observance. Like the five yamas, the Niyamas are not exercises or actions to be simply studied. They represent far more than an attitude. Compared with the yamas, the Niyamas are more intimate and personal. They refer to the attitude we adopt toward ourselves.

SaucaThe first Niyama is sauca, cleanliness. Sauca has both an inner and an outer aspect. Outer cleanliness simply means keeping ourselves clean. Inner cleanliness has as much to do with the healthy, free functioning of our bodily organs as with the clarity of our mind. Practicing asanas or pranayama are essential means for attending to this inner sauca.

Samtosa Another Niyama is samtosa, modesty and the feeling of being content with what we have. Literally the word means happiness. There are occasions we work hard to get something. We get very disappointed when we don't get it. Some people will get into extreme depression as a result. Some people may even contemplate suicide in extreme cases. We do these things because we do not have the discipline of being content with what we have. We should accept that there is a purpose for everything - yoga calls it karma. In 'Celestine Prophecy', James Redfield calls this synchronicity. The real meaning of samtosa is 'to accept what happens'. God has a plan. Christians prays, 'Thy will be done.' Accept what God has given us with humility and happiness. Be happy with what we have rather than being unhappy about what we don't have.

Tapas Tapas refers to the activity of keeping the body fit or to confront and handle the inner urges without outer show. Literally it means to heat the body and, by so doing, to cleanse it. Behind the notion of tapas lies the idea that we can get rid of the rubbish in our body. Asanas and pranayama are tools we can use to keep ourselves healthy. Another form of tapas is paying attention to what we eat. Eating when we are not hungry is the opposite of tapas. Attention to body posture, attention to eating habits, attention to breathing patterns-these are all tapas that help to prevent the buildup of rubbish in the body, including excess weight and shortness of breath. Tapas makes the whole body fit and well functioning. It gives us the discipline of developing healthy eating habits and prevents us from getting high cholesterol, high blood pressure and heart diseases.

Svadhyaya The fourth Niyama is Svadhyaya. Sva means "self' or "belonging to me." Adhyaya means "inquiry" or "examination". The word Svadhyaya literally means, "to get close to something." It means to get close to yourself, that is, to study yourself. It could also mean meditation or contemplation. It teaches us to be centered and non-reactive to the dualities, to burn out unwanted and destructive tendencies.

Isvarapranidhana Isvarapranidhana means "to lay all your actions at the feet of God." It is the contemplation on God (Isvara) in order to become attuned to god and god's will. We should accept the fact that we will not always get everything we want. Sometimes we get disappointed. Things do go wrong. This is the reason why samtosa (modesty) is so important. We have done our share. We have done the best we could under the circumstances. We can leave the rest to a higher power.

Yamas

The yamas are the first limb listed by Patañjali in his Yoga Sutras. As is common for Sanskrit words, the word yama translates into English in many different ways: Self-restraint, outward observance, abstention or restriction. The yamas are:

Ahimsa :Non-violence-ahimsa means doing no harm of any kind under any circumstances and as such many yogis are vegetarian or vegan. This is understandable from a certain point of view, especially if one believes in reincarnation. Is doing harm acceptable under certain circumstances? Normally cutting a person's arm off would be prohibited by ahimsa but what if cutting the arm off is the only way to save that person's life? It is important to remember that not all circumstances are equal. My own belief does not encompass reincarnation and is that God has placed all life, animals and plants, under the stewardship of man and that all life has been placed here for our use, including using meat for food. That stewardship requires that I use these things wisely and with gratitude. I am grateful for each life, plant or animal, which makes my life possible whether it be the trees which were felled to build my home or the vegetables and fish which will make my meal tonight.

Satya :Truth-Satya, truth, is the second of the yamas identified by Patañjali in his Yoga Sutras:Another translation says that this means that when one is established in the truth, then everything he says will come true or come to pass. It sounds like some claim to mystical powers of prophecy but it really isn't. I know that if I drop a raw egg to the floor, it will crack. I am obviously not predicting the future, just stating the truth. Always speaking the truth is a simple thing, needing so little explanation and yet requiring such great discipline.

If one were only required to speak the truth, this would be a simple request. However, one is required first to practice ahimsa and then satya. What if speaking the truth will cause harm, what does one do then? What if speaking the truth would cause harm but would also bring about much good? What if speaking the truth and remaining silent both will cause harm? Another aspect of this is the way the truth is spoken. If spoken with criticism, even the most joyous truth is harmful and if spoken with great compassion, even the most terrible truth is uplifting.

Asteya :Non-stealing -Asteya, non-stealing, is the third of the yamas identified by Patañjali in his Yoga Sutras:
2.29 The eight limbs of Union are self-restraint in actions, fixed observance, posture, regulation of energy, mind-control in sense engagements, concentration, meditation, and realization.2.30 Self-restraint in actions includes abstention from violence, from falsehoods, from stealing, from sexual engagements, and from acceptance of gifts.2.31 These five willing abstentions are not limited by rank, place, time or circumstance and constitute the Great Vow.

Brahmacharya :Continence-Brahmacharya, celibacy or continence, is the fourth of the yamas identified by Patañjali in his Yoga Sutras:
2.29 The eight limbs of Union are self-restraint in actions, fixed observance, posture, regulation of energy, mind-control in sense engagements, concentration, meditation, and realization.2.30 Self-restraint in actions includes abstention from violence, from falsehoods, from stealing, from sexual engagements, and from acceptance of gifts.2.31 These five willing abstentions are not limited by rank, place, time or circumstance and constitute the Great Vow.

Aparigraha :Non-greed

The Yoga Sutras say this:
2.29 The eight limbs of Union are self-restraint in actions, fixed observance, posture, regulation of energy, mind-control in sense engagements, concentration, meditation, and realization.2.30 Self-restraint in actions includes abstention from violence, from falsehoods, from stealing, from sexual engagements, and from acceptance of gifts.2.31 These five willing abstentions are not limited by rank, place, time or circumstance and constitute the Great Vow.

The yamas govern how we interact with the world around us beginning with our own bodies and moving outward from there. Patañjali indicates that the five yamas are important for all people at all times and that the yamas are the Great Vow. Just as practicing the asanas brings our bodies into harmony along with other benefits; following the yamas brings our outward actions into harmony along with other fringe benefits. Each of the yamas will be covered separately beginning with ahimsa. The other yamas can be found under the Thoughts menu.

Pratyahara

Pratyahara is the fifth limb of Ashtanga Yoga. Pratyahara means drawing back or retreat. The word ahara means "nourishment"; pratyahara translates as "to withdraw oneself from that which nourishes the senses." In yoga, the term pratyahara implies withdrawal of the senses from attachment to external objects.

Pratyahara, what is it? What does it mean? Pratyahara is learning to disengage from the environment around us and from the noise within us. The original concept was that as we sense an object be it through sight, sound, taste, smell, touch or even just thinking about an object; that as we do this we create a connection, a tendril or tentacle of attachment between ourselves and the object. Pratyahara is the act of controlling those tendrils and of withdrawing them. In other words, pratyahara is metaphysical form of keeping our hands to ourselves.

The word “pratyahara” means “removing indriyas from material objects”. Pratyahara is the stage at which an adept learns how to control the “tentacles” of consciousness that are called “indriyas” in Sanskrit. This allows him to achieve the ability to see in subtle and the subtlest layers of multidimensional space, as well as to exit of his material body into them and to settle in them, accustoming himself to their subtlety, tenderness and purity.

Of the eight limbs of the 'Yoga-Sutra' of Patanjali, pratyahara forms the fifth consideration after yama, niyama, asana, and pranayama, but before dharana, dhyana, and samadhi. By pratyahara is meant the practice of withdrawing 'sense organs and mind combine' from running towards the objects of sensations; the objects may be external (music, sweets, beauty, smell, etc.), or internal in the form of thoughts and memory. Pratyahara enables the spiritual aspirant in concentration of mind, and thus make it fit for meditation

It is easy to not see or taste things but what about hearing, smelling and touching? How can one stop touching the earth or the chair or one's clothing? How can one stop hearing the sound of birds or the laughter of children or the sound of one's own breath and heartbeat? How does one not smell dinner cooking, the flowers on the table or the scent of one's clothing? Even more difficult yet, how does one stop thinking about all the many things that must be done before the day ends?

Europeans translate the term “pratyahara” as “control over the senses”. But senses are not everything that is denoted by the term indriyas, since indriyas include mind as well. It is also essential that the image of “tentacles” evoked by the word “indriyas” provides profound understanding of the principles of functioning of the mind and consciousness, as well as of methods of controlling them.

I find it easiest to sit comfortably and focus on my breath long enough for 24 inhalations. This slows my body and mind down and then I begin detaching myself from my senses. I do not stop hearing nor touching but the sensation of sitting fades and the sounds around me flow through me. It is the same with my thoughts, like a monkey it darts here and there thinking about what I had for breakfast or what the weather will be. The moment I notice that I am thinking on something, I acknowledge it and let it go. If it is a good thought, something I want to remember or accomplish, then I say That is a good thought, and let it drift off to find some corner of my mind where it can live. If the thought is unpleasant or one I do not wish to keep, then I say That is also a thought but it is not mine. Sometimes these thoughts also drift away and find a place to live in my mind but most often they simply drift away and are forgotten.

Another way to look at pratyahara: Our minds are full of thoughts that are constantly in motion. Some of those thoughts are about the apple I am eating, others are about my mother's eye surgery and still others are about the days and weeks ahead of me. These thoughts and many others float around like the little dust motes one can see in a ray of sunshine. If one blows through these motes, they dance through the air very fast but left undisturbed, the motes drift slowly, almost lazily through the air. As one stops paying attention to the thoughts and senses floating through one's mind, these thoughts, these dust motes of the mind, slow and a gentle stillness settles over everything.

Practice of Pratyahara How to achieve this? By becoming witness to our thoughts and activities of mind! Sit for some time quietly and watch your mind. Let it run on, as it wants to and wherever it wants to wander. Let it think good or evil thoughts, pure or impure thoughts. You shall be surprised to find how restless the mind is, and what hideous thoughts it can throw up! But, if you do not react, soon it would calm down bit by bit. It would become less restless, less violent, as desires and thoughts are reduced. After years of such practice one is able to control the mind at will. Another important characteristic of mind is that it works on what we feed it with. If we think about sin, we become sinful; if we crave for money, the mind also runs after money. Thus, another way to purify the mind and train it for pratyahara is to consciously think of noble thoughts only, and deliberately reduce desires. For this, such practices as repeating the Name of God (Japa), to get engaged in rituals and worship, selfless work and study of scriptures, etc. are all beneficial. Then, mind becomes less restless, and may get attached to the thought of God; but this is desirable in the initial phase of sadhana. Sri Ramakrishna also advised his householder devotees to follow such practices of devotion as basic path to approach God. He never abhorred rituals or worship, dancing and singing to develop love for God. He also insisted on adhering to simple ethical and moral injunctions like truthfulness, continence, and simplicity. Additionally, Sri Ramakrishna insisted on proper discrimination between real and unreal, permanent and transient. 'Sense enjoyment is transient, God is permanent,' he used to say. Secondly, one of the best ways to reduce desires is to be 'watchful of lust and gold'.

Dharana

Having learned to withdraw one's senses, to allow the dust in one's minds to settle, it is time to practice dharana. In pratyahara one becomes entirely passive, allowing thoughts and feelings to simply pass through without becoming attached to these sensations; rather, one acknowledges them and allows them to leave. The goal is not to block out sensations and thought but, rather, to not initiate them in the first place. This allows one to achieve a stillness and single-mindedness. Such single-mindedness is needed to practice dharana. In dharana, one focuses all one's thoughts and senses upon a single object. This may be a mantra or the breath or a visual object or a thought. The intent is to focus soley upon whatever object has been chosen to the exclusion of all other thoughts and senses.

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.

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.

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.

The last three limbs of Ashtanga Yoga are the three essential stages of meditation. Dharana involves developing and extending our powers of concentration. This consists of various ways of directing and controlling our attention and mind-fixing skills, such as concentrating on the chakras or turning inwards.

Dharana, the sixth limb of the Yoga philosopher Patanjali's Ashtanga Yoga, literally means 'immovable concentration of the mind'. The essential idea is to hold the concentration or focus of attention in one direction. This is not the forced concentration of, for example, solving a difficult mathematics problem; rather dharana is a form of closer to the state of mind, which could be called receptive concentration.

In practicing dharana, conditions are created for the mind to focus its attention in one direction instead of radiating out in a million different directions. Deep contemplation and reflection usually creates the right conditions, and the focus on a single chosen point becomes more intense. Concentrative meditative techniques encourage one particular activity of the mind, and the more intense it becomes the more the other preoccupation of the mind cease to exist.

The objective in dharana is to steady the mind by focusing its attention upon some stable entity. Before retracting his senses, on may practice focusing attention on a single inanimate object. After the mind becomes prepared for meditation, it is better able to focus efficiently on one subject or point of experience. Now if the yogi chooses to focus on the center (chakra) of inner energy flow, he/she can directly experience the physical and mental blocks and imbalances that remain in his or her system. This ability to concentrate depends on excellent psychological health and integration and is not an escape from reality, but rather a movement towards the perception of the true nature of the Self.