365bet娱乐

The three processes known as the "Inner limbs" (Autaranga) namely, Dharana, Dhyana and Savikalpa Samadhicomplete phychic and mental discipline. These are concentration of the mind on an object, unity of the mind with its object by contemplation; resulting in last of consciousness of the object only. The first is the "holding by" that is fixing citta, or thinking principle on a particular object of throught or concentration (Dharana). The mind having been drawn away from the objects of senses by Pratyahara, is fixed on one object such as the Devatas of the Bhutas, alone. Uniform contemplation on the subject which the citta holds in Dharana is Dhyana (meditation). Dhyana has been defined to be the state of the Antahkarana (mind of those whose chaitanya holds to and is occupied by the throught of one object, having first cast away throught of all other objects. The Dhyana is acquired the quality of mental realization (Pratyaksha) (Ref. Sandilya up. ch.1; Mandala Brahmana up. Ist Brahmana). It is of two kinds; Saguna or meditation of a form (Murti); and Nirguna, in which the self is its own object (SP, p.222).

69 These three Dharana, Dhyana, Savikalpa Samadhi called Samyana are merely stages in the mental effort of concentration, though, as later started according to Hathayoga aspect, they are progressions in Franayama each stage being a longer period of retention of Prana. This by Yama, Niyana, Asana, the body is controlled; by these and Pratyahara the senses (Indriyas) are brought under subjection. Then through the operation of Dharana, Dhyana and the lesser Samadhi (Savikalpa or Samprajnata), the modifications (vritti) of the Manas case and Buddhi alone functions. By the further and long practice of dispassion or indifference to both join and sarrow (Vairagya, Buddhi itself becomes laya, and the yogi attains the true unmodified state of Atma, in which Jiva who is then pure Buddhi is merged in Prakriti and the Brahman, as salt in waters of ocean and as campher in the flame (SP, pp.223-224). When one has so intensified the power of Dhyana as to be able to reject the external part of perception and remain meditating only on the internal part, the meaning, that state is called Samadhi (Vivekanand, p.92).