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The Yogi endeavours to bring them into quiescence by diverting them from those objects and directing them inwards. From this, say the Sûtras, comes complete subjugation of the senses . Now comes the intellectual part of the process, consisting of three stages called Dhâraṇâ, Dhyâna and Samâdhi.
After this stage the Yogis study the process of Dharana; this not only stops the activity of physical senses, but also causes the mental capacities to be plunged into a deep torpor. This stage brings abundant suffering; it requires a good deal of firmness and resolution on the part of a Yogi, but it leads him to Dhayana, a state of perfect, indescribable bliss.
The Yogin observing proper vows and restraints, practises in all seven kinds of Dharana. There are, again, as many kinds of Dharanas arising out of these, upon subjects that are near or remote. Through these the Yogin gradually acquires mastery over Earth, Wind, Space, Water, Fire, Consciousness, and Understanding. After this he gradually acquires mastery over the Unmanifest.
I shall now tell thee the speedy means that should be adopted by the person who would equip his car in such a fashion for passing through this wilderness of the world in order to reach the goal constituted by Brahma that is above decrepitude and destruction. To set the mind upon one thing at a time is called Dharana.
At the command of the Grandsire, and through my own energy, Vidura of great intelligence was procreated by me upon a soil owned by Vichitraviryya. A deity of deities, and eternal, he was, O king, thy brother. The learned know him to be Dharma in consequence of his practices of Dharana and Dhyana. He is always engaged in penances, and is eternal.
Dhâraṇâ means fixing the mind on a particular object, either a part of the body such as the crown of the head or something external such as the sky. Dhyâna is the continuous intellectual state arising out of this concentration. It is defined as an even current of thought undisturbed by other thoughts.
This exercise will not only help, to develop your intellectual powers, but will strengthen your memory, and broaden your mind, and give you more confidence in yourself. And, in addition, you will have taken a valuable exercise in Concentration or Dharana. The Importance of Concentration. Concentration is a focusing of the mind.
In order to acquire knowledge of the laws of external nature the mirror you require is accurate observation and you must focus your attention and push objective concentration to its final stage of perfect knowledge or illumination in order to master any special branch of science. In Objective Concentration, Pratyahara and Dharana are the preparatory stages. Take a scientist, for instance.
They are attained according to the Yoga Sûtras by the exercise of saṃyama which is the name given conjointly to the three states of dhâraṇâ, dhyâna and samâdhi when they are applied simultaneously or in immediate succession to one object of thought . The reader will remember that this state of contemplation is to be preceded by pratyâhâra, or direction of the senses inwards, in which ordinary external stimuli are not felt.
It will act as a "rest cure" for tired body, nerves, and mind. The second step in Raja Yoga is what is known as Dharana, or Concentration. This is a most wonderful idea in the direction of focusing the mental forces, and may be cultivated to an almost incredible degree, but all this requires work, time, and patience. But the student will be well repaid for it.
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