Course Name - Bachelor of Physical Education

Year - IInd (Part-1)

Paper Name - Yoga
Topic Name - Pratyahara
Topic No. – Section A (2)
Paper No. - V
Lecture No. – 9

Lecture Title

Pratyahara and Dhyana

Script

Hello students in our previous lectures we discussed about ashtanga yoga and its first
four major limbs i.e. yama, niyam, asana, pranayam. Today we are going to diuscuss
another four important limbs of ashtanga yoga they are pratyahara, dharna and
samadhi in todays lecture we are going to discuss about Pratyahara.

Pratyahara

It is the fifth stage in ashtanga yoga

The process of controlling the mind through the medium of the senses is called
Pratyahara. It is a practice of withdrawal from senses- a process for the prevention of
mind wandering and indulgence to unhealthy thoughts, a psychological practice.
Though Pratyahara appears to be control of senses by the mind, the essential
technique is the withdrawl of the mind into itself.

It is a kind of abstraction so complete that the sense organs cease to function.

The regular practice of pratyahar makes an individual completely capable of

becoming the master of indriyas or senses. He no loger remains their slave.

According to yoga, a human being loses patience due to attachments, particularly

those forms of attachment where personal likes, wishes, desires, selfishness and
satisfaction are hidden. Attachment is linked to all these internal elements, because
they merge together and give birth to attachments in their external form. Attachment
is born from the union of the feelings of selfishness, desires, higher aims and ego.

Due to this attachment, the mental energies become scattered and restless instead of
remaining one- pointed. It is said that restlessness is the nature of the mind, but
it must be realised that the amount of rest the mind has in the steady state is not
achieved in the restless state, and so restlessness cannot be the true nature of mind.

The mind can be compared to a small child who is very restless all day, who keep on
runningor jumping,but eventually reaches a point where he becomes calm and quite
and sleeps. In the same way, it is the nature of mind to be restless, but the basic
position of the mind is to be calm and in this calm state it once again charges itself
with energy.

When the consciousness, awareness and intellect lose their balance in the heat of this
restlessness, there is a lack of patience. When the balance is lost under the influence
of the feelings, one feels like immidieately doing somethingto fulfil the selfish
motives and desires. The senses use their energies to make the mind restless and to
fulfil that selfish desire because the energy of the senses is pleasure- seeking, and as a
result they creates imbalances.

Such imbalances manifest as obstructions to the development of consciousness. Due

to this type of understanding, Sage Gheranda recognized that the balance should not
be disturbed, there should be no lack of awareness and patience should not be lost. He
said that the knowledge of Pratyahara eliminates the enemies of human beings such as
selfish wisehes, greed, desires, etc.

It is a Pratyaahara Sadhna to maintain a normal state of mind even in difficult or

adverse situations. One does not have to feel proud at the time of fame, or display
happiness at the time of pleasue, or feel sad while in pain, or become angry in
dishonourable situations.

Moreover, whenever the mind tries to run here and there and starts loosing
concentration, then with fir sankalpa Shakti, the power of resolution, it should again
be brought back to its calm centre. A person who lives according to the situations,
does not encounter many problems, but performs tasks and lives according to the
restriction of the time.

In the last we can say Pratyahara menas stopping the flow of thoughts towards
external things and reversing its direction. When this flow changes direction it is
called the state of Pratyahara

The ask definitely appears to be tough, but when the senses are controlled through the
practice ofPratyahara.

In the first stage of Pratayahara, an effort is made to observe the entire mental plane in
just one glimpse, in one go, by rotating the perception like the second hand.

In the second stage, awareness is combined with it.

After this, the third stage is to observe subtle experiences, i.e. to observe the mind.

2. Dharana (Concentration)

The first five stages of astang yoga, i.e. Yama, Niyama, Asana, Pranayama and
Pratyahara slowly and slowly eliminates the external causes of mental
distraction.Yama and Niyama are responsible for eliminating the disturbances which
are caused by controlled emotions and desires. Asanas and Pranayama make the body
strong eliminating physical body isturbances. Pratyahar detaches the sense organs
from the mind and cuts them from the exterenal world. It is only under these
conditions that the other three stages can function.

According to Patanjali, concentration is the confining of the mind within a limited

mental area

Desha- bandhas-chittsya dharana.

Desha means “place” Bandhas means “blinding or confining or fixing, Chittasya

means “of the mind”. Dharna means “concentration”. “ a state f mind” when it
confines itself on a particular subtle or non-subtle object.

According to some yogies “concentration is the confinement of the mind in a place”

the confinement of themind in such places as the navel-sphare, the head, the shining
part, the forepart of the nose, the forepart of the tongue, etc. or in any external object,
is the concentration. Concentration is the first step for the achievement of Kaivlya. It
is a kind of worship of some object.

Swami sivananda explains dharana by saying that Dharana is fixing the mind steadily
on any internal or external object or God or Brahman, the Absolute. The mind is ever
–wandering. I ever runs to wards sensual objects. It ever thinks of sensual objects. It
jumps like a monkey from one object to another. Steadying the mind through practice
of vairagya and abhyasa is Dharanna.

In English language Dharana is called Concentration but there is a vast differences

between what an ordinary man means by concentration and meaning of concentration
in yoga. Modern psychology believes that mind can not be fixed on any object for a
considerable time. In this sense, concentration is the controlledmovement of mind
within a limited sphere. But according to yoga philosophy through concentration
begins with the controlled movement of mind, it can reach a state in which all
movement or change stops.

3. Dhyana

One pointed awareness, ekagrata of an object or through process is dhyana,

meditation. Dhyana seems to be considered an essential process in yoga for the
attainment of real emotional stability and integration of personality. It is a technique
which has recently become popular all over the world. Traditionally the aim of this
practice has been “enlightenment” dharna is a state of restriction of activity of the
mind. The mind usually goes on thinking endlessly,moving swiftly from one thought
to another and this process hardly ever stops in the waking state of mind. It goes into
a state of absorption in which there is a steady flow of mind along a single thought.
This state of dhayana. In this state there is an awareness of one’s own being, an
awareness of the object of concentration. This is what meditation means. According
to Maharishi Patanjali:-“ Tatra Pratayayaikatanata Dhayanam”.

Tatra Means “There” (Place).

Pratyaya means “content of consciousness”.

Ekantata means “stretching without break”

Dhayanam means “meditation”. Uninterrupted flow(of mind) toward the object is
meditation. The stage of dhayana is achieved after dharna or concentration. Through
concentration, interruptions are reduced in frequeny in a progressive manner. When
the practitioner of yoga succeeds in eliminating the distractions completely and can
continue the concentration on the object without any interruptions as long as he
decides to do so, he reaches the stage of Dhaya.

Chitta is composed of mind(manas), intelligence (budhi) and Ahankara. Through

Pratyahara comes dissolution of mind,Dharna makes the intelligence to become ripe
so that it dissolves like the ripe fruit of tree whereas Dhyana dissolves Ahankara and
brings humbleness to set in permanently. When manas, budh and ahankara drop out
like withering leaves consciousness or chitta loses identity. This loss of identity of
chitta I sthe springing up of Atma. This is true meaning of dhyana.now the question
arise-what is the difference between Meditation and concentration.

Concentration is a process of effort in which threads of mental consciousness are kept

confined within the limited area of the object. It aims at reducing progressively the
frequency of interruptions and eliminates them completely to enhance the degree of
alertness and attentions and to calm down the surface mind in order to enter within.
But in it one never realizes the essential nature of object and touches only he external
nature. In concentration stimulates the latent. However concentration stimulates the
latent power of mind, relaxes nerves, soothes the troubled psyche and creates the
chemical balance in the body but there is no radical transformation in the quality of
life. Meditation is an effortless process which brings radical transformation in the
quality of life where all duality dissolves and intellect is kept in abeyance to realise
the absolute reality.

Some of the yogies mentioned the following characteristics of meditation:-

Meditation is a state of being in which there is choice less and effortless aware and
absence of mental activity.

Meditation makes a man fit to live wisely and perform his roles without having
attachment to them. Life is full of reactions is meditation.

Meditation cannot be taught but one has to practice.

A double transformation- mind which is at peace and moves with affection only in
silence and the brain which implements message of mind with total energy, awareness
and attention, is a state of meditation.

Awareness of becoming and being;- the process of becoming is ispired by the touch
of being but this is only possible when “i-ness dissolves into the state of being.

4. Pre-conditions for meditation:-

There are many pre-conditions for meditations, but the following of them are
important:

The place should be peaceful, away from noise. It should be clean and have natural
surroundings.

It is believed that Brahma Muhurta ( a few hours before sunrise) is the best time for
meditation.

Pure vegetarian, simple and easily digestable food should be taken.

Generally, sidhasana, Padmasana and sukhasana are recommended for meditation

Meditation is more successful if it is done under the direction of a Guru

Obstacles in Meditation

Resistance from the body

Pain

Tiredness

Fear

Doubts

Undesirable thoughts

Suspicion, etc.

Benefits of Meditation:-
If we meditate for half an hour daily, we will be able to face the battle of life with
peace and spiritual strength.

It kills all pains, suffering and sorrows.

It increases blood flow and slows the heart rate.

Good for people with high blood pressure as it brings the B.P to normal.

It increases serotonin production which influences mood and behaviour. Low levels
of serotonin are associated with obesity, depression, insomnia and headaches.

It is most powerful tonic for mental and nervous stimulation.

It removes varied kind of doubts and builds self-confidence.

Reduces Pre-mensis syndrome

Enhances the immune system. Research has revealed that meditation increases
activity of ‘natural-killer cells’, which kill bacteria and cancer cells.

Meditation reduces activity of viruses and emotional distress and makes life
management easy.

It reduces anxiety attacks by lowering the levels of blood lactate.

Types of Meditation

Meditation is of three types:-

1.Sthoola Dhyana

2. Jyoti Dhyana and

3. Sukshma Dhyana

Sthoola Dhyana (gross or physical meditation is that in which one meditates on the
physical form (of one’s ishta Deva). Jyotirmaya Dhayana (Dhyana full of light) is that
in which one meditates on or visualizes the brilliant flame form of Brahman. Sukshma
Dhyana (subtle Meditation) is on Brahan as Bindu, as Kundalini Shakti. This is the
real meditation. It is only said that on reaching this meditation one attains self-
realization. It is becoming one with the soul or higher self.
Samadhi

While it is true that no one is able to describe the state of Samadhi, still the saints and
sages have given some guidelines basd on their experiences. Samadhi has been
described differently in the yog-sutra, Hath Yog pradeepika, Gheranda Samhita and
other texts, but all the sages and thinkers agree on one point:- that Samadhi is a state
which can be achieved by mankind.

According to Bhagvad Gita

Lord Krishna defines samdhi as a state in which one is liberated from bondage. In this
state , wordly bondages such as likes and dislikes, greed and delusion, cunning and
ignorance no longer have any ingluence, the same attitude is maintained in every
situation

According to Swami Satyananda saraswati, he made two statements about Samadhi.

One was that in the state of Samadhi. One was that in the state of Samadhi, the
individual soul, jivatma, merges with the supreme soul Paramatma. The Second
statement was that self-realization can be attained in the state of Samadhi. From these
statements we can understand that the individual soul (I) and the Supreme self, that
limitless existence, become one. So in other words we can say that Samadhi is a state
of super – consciousness. It is a state of union with God. It is a state which is full of
all bliss, joy and peace. In Samadhi, the sadhak looses his individuality and becomes
totally identified with the supreme – self just as the river joins the ocean. This blissful
divine experience arises when the ego and mind are dissolved. In the state of
Samadhi, the meditator is not conscious of any external or internal objects. There is
no thinking, hearing, smelling or seeing.

Samadhi may be defined generally as a process of living into the deeper layers of
one’s consciousness which function a through different grades of mind through
different mechanism which are called vehicles or Koshas and that are Annamaya
Kosha, Pranamaya, Manomaya, Vigyanmaya and Anandmaya Kosha.

Three stages of Meditation leading o Samadhi are:-

1. The mind is kept continuously engaged in the consideration of some object (Good
or any other of concentration) and brought back immediately as soon as the
connection is broken.
2. Interruptions in concentration are reduced in frequency in a progressive manner.
3. When there is a consciousness and not of mind, it is the stage of Samadhi.
4. Dharna, Dhyana and Samadhi are the three different phases of same mental
process, each succeeding one in the degree of depth of concentration. The
complete process beginning with Dharna and ending in Samadhi is called
Samyam.

Essentials of Samadhi

Maharishi Patanjali has prescribed four qualifications for practice of Samadhi and
these are:- “Shradha Virya Smriti Samadhi Pragnapuruaka itresham.”

1. Faith (Shraddha)
2. Energy (virya)
3. Memory (Smriti)
4. Intelligence (Samadhi Pragya)

Technique’s for attaining the state of Samadhi:-

In sage Gheranda’s teachings there are a total of Six techniques for attaining the state
of Samadhi.

1. In the first technique Sambhavi mudra is practised. It is called dhyana yoga

Samadhi.
2. The second is nada yoga Samadhi, for which bhramari Pranayam is essential.
3. Laya Sidhi Samadhi is the fourth Samadhi and its success lies in yoni Mudra.
4. The fifth Samadhi is bhakti yoga Samadhi.
5. The last technique is called manomoorcha Samadhi.

These Six Samadhis are included in the raja yoga aspect of Sage Gheranda’s
Tradition, and a sadhok should practice them in a sequence.

Conclusion

So friend’s today we discussed about the rest four limbs of ashtanga yoga i.e.
pratyahara, dharna, dhyana and samadhi.

Thank You