Concentration
From the Yoga Sutras; Light of the Soul
1. Concentration is the
fixing of the chitta (mind stuff) upon a particular
object. This is dharana.
We have now reached the part of the Yoga Sutras which
deals specifically with mind control and with the effect of that control. The
first fifteen sutras are given to the control of the mind and how it is to be
attained and the remaining forty sutras concern the results which take place
after this control has been gained.
The first step towards this unfoldment is concentration,
or the ability to hold the mind steadily and unwaveringly upon that which the
aspirant chooses. This first step is one of the most difficult [244] stages in
the meditation process and involves constant unremitting ability to keep bringing
the mind back to that "object" upon which the aspirant has chosen to
concentrate. The stages in concentration are themselves well marked and can be
stated as follows:
This process gradually steps up the consciousness and
enables the aspirant to arrive at the life side of manifestation instead of the
form side. He begins however with the form or "object." Objects upon
which to concentrate are of four kinds:
In one of the Puranas the idea
embodied in concentration is expressed most beautifully. The aspirant is told, after
he has made use of the first five means of yoga (in Book II), that he
"should make a localization of the mind stuff upon some auspicious
support" and this localization is illustrated by a description of the
fixing of the attention upon a form of God.
"The incarnated form
of the Exalted One leaves one without desire for any other support. This should
be understood to be fixed, attention, when the mind stuff is fixed upon this
form. And what is this incarnate form of Hari on
which one should ponder, let that be heard by thee, 0 Ruler of Men. Fixed
attention is not possible without something on which to fix it." (Vishnu Purana V 1. 7. 75-85.)
Then follows a description of the incarnated form of the
Exalted One, concluding with these words:
"...upon Him let the yogin ponder; and
lost in Him, concentrate his own mind until, 0, King, the fixed attention
becomes firmly fixed upon Him only. While [246] performing this or while doing,
as he wills, some other action wherein his mind does not wander, he should then
deem this fixed attention to be perfected." (Naradiya
Purana LXVII. 54-62.)
It is the realization of the necessity for
"objects" in concentration that originated the demand for images,
sacred sculptures and pictures. All these objects entail the use of the lower
concrete mind and this is the necessary preliminary stage. Their use brings the
mind into a controlled condition so that the aspirant can make it adjust what
he chooses. The four types of objects mentioned above carry the aspirant gradually
inwards and enable him to transfer his consciousness from the physical plane
into the etheric realm, from thence into the world of
desire or of the emotions, and so into the world of mental ideas and concepts.
This process, which is carried on within the brain, brings the entire lower man
into a state of one-pointed coherent attention, all parts of his nature being
directed to the attainment of fixed attention or a concentration of all the
mental faculties. The mind then is no longer scattering, unsteady and outgoing,
but is fully "fixed in attention." Vivekananda
translates "dharana" as "holding the
mind to one thought for twelve seconds." This clear, one-pointed, still
perception of an object, without any other object or thought entering into
one's consciousness is most difficult of achievement, and when it can be done
for the space of twelve seconds, true concentration is being achieved. [247]
2. Sustained Concentration (dharana)
is meditation (dhyana).
Meditation is but the extension of concentration and grows
out of the facility a man achieves in "fixing the mind" at will on
any particular object. It falls under the same rules and conditions as
concentration and the only distinction between the two is in the time element.
Having achieved the capacity to focus the mind steadily
upon an object, the next step is developing the power to hold the mind stuff or
chitta unwaveringly occupied with that object or
thought for a prolonged period. The Purana quoted
above continues:
"An uninterrupted succession of presented ideas single in intent
upon His form, without desire for anything else, that, 0 King, is
contemplation. It is brought about by the first six aids of yoga."
The word contemplation here is synonymous with meditation.
This meditation is still with seed or with an object. Dvivedi
says in his comment on this sutra:
"...Dhyana is the
entire fixing of the mind on the object thought of (to the extent of making it
one with it). In fact, the mind should, at the time, be conscious only of
itself and the object." The man's attitude becomes pure fixed attention;
his physical body, his emotions, surroundings, and all sounds and sights are
lost sight of and the brain is conscious only of the object which is the topic
or seed of meditation, and the thoughts which the mind is formulating in
connection with that object. [248]
3. When the chitta
becomes absorbed in that which is the reality (or idea embodied in the form),
and is unaware of separateness or of the personal self, this is contemplation
or samadhi.
The simplest way in which to comprehend this sutra is to
realize that every form or object is a manifested life of some kind or another.
In the early stages of the meditation process, the student becomes aware of the
nature of the form and of his relation to it. The two states in which he is
conscious of himself and of the object of his meditation are entirely mental
conditions; they exist within his mind.
This condition is followed by one in which his realization
travels inward on to the subjective plane and he becomes aware of the nature
of the life which is expressing itself through the form. Quality and
subjective relationships engross his attention and the form aspect is lost
sight of, but still the sense of separateness or of duality persists. He is still
aware of himself and of that which is the not-self. Similarity of quality and
response to analogous vibration are his, however.
In the two stages of dharana and
dhyana, of concentration and of meditation, the mind is the important factor
and is the producer in the brain. A great Hindu teacher, Kecidhvaja,
expresses this idea in the following words:
"The soul has the means. Thinking is the means. It is inanimate.
When thinking has completed its task of release, it has done what it had to do
and ceases." (From the Vishnu Purana. VI. 7,
90.)
The truth of this makes any description or explanation of
the high state of samadhi or contemplation exceedingly difficult, for words and
phrases are but the effort of the mind to submit to the brain of the personal
self that which will enable it to appreciate and comprehend the process.
In contemplation, the yogi loses sight of:
This literally means that the independent life of these
forms through which the real self is functioning is still, quieted and subdued,
and the real or spiritual man, awake on his own plane, is able to function with
full use of the brain, sheaths and mind of the lower self, his vehicle or
instrument. He is, therefore, centered in himself or
in the soul aspect. All sense of separateness or of the lower personal self are
lost sight of, and he becomes identified with the soul of that form which has been the object of his
meditation.
Unhindered by the mind stuff, or by the desire [250]
nature he "enters into" that condition which has four outstanding
characteristics:
4. When concentration, meditation and contemplation
form one sequential act, then is sanyama achieved.
"Sanyama" is the
synthesis of the three stages of the meditation process and is only possible to
that student who has learnt and mastered the three states of mind control.
Through that mastery he has produced certain results:
This is perfectly concentrated meditation and [252] the
power so to meditate is called sanyama in this sutra.
It is the attainment of the power of meditation which is the objective of the
Raja Yoga system. Through this achievement, the yogi has learnt to differentiate
between the object and that which the object veils or hides. He has learnt to
pierce through all veils and contact the reality behind. He has achieved a
working knowledge of duality.