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The great Maharsi Patanjali in his Yogadarsana defines first dharana as fixation of the mind at one particular area or spot. Immediately thereafter he says that once the mind is so fixed, an unbroken meditation on the object of concentration dhyana.57 54 鈥� 55 56 鈥� 57 "hrdayeantarakaso............ tatheivakasago bhavet". Ibid -IV-3 "pranayamadvisatkena dharana subha" Go. Pad.- II-3 Pa. Yoga Sutra - III-I "tatra pratyekatanata dhyanam" Pa. Yoga Sutra -III-2 162

This continuous concentration or absorption of the mind is something like the continuous stream of oil when being transferred from one vessel to the other with the definition- it is also not difficult to note the difference between dharana and dhyana. Firstly the dharana emphasises the aspect of a spot, where the mind is fixed without any fickleness, while the dhyana the aspect of complete absorption of the mind in the object of concentration. The dhyana stage of Yoga is subsequent to the dharana stage. The defination given by the Naradiya Purana is virtually the same, both in content and words as given by Maharsi Patanjali. The Sivapurana explains dhyana as:- The verb root (dhyai) from which the word dhyana is derived is taken in the sense of contemplation, pondering (cinta). Therefore dhyana means single minded contemplation of the object of worship. 58 It is also an unbroken flow of the mind towards the objects of worship. Where ultimately the consciousness of duality the mind (citta) and the object of worship disappears." i) Saguna and Nirguna Dhyana:- The object of conteplation can be in a specific form with all the attribute of nature (i.e. prakrti). This is called saguna dhyana. For example if one contemplates Godhead in the form of Visnu-having a garland a crown, earnings and yellow clothes etc. this will be called saguna dhyana. Again a formless contemplation of that Sureme entity (Iswara) is called nirguna dhyana. 58 . Nar. Pu. Purva- XXXIII 59.Si. Pu. Vayabiya- XXXIII 163

In this context the Sandilya Upanisad says: dhyana is two types viz, saguna and nirguna. Where the dhyana involves contemplations of a stature or a concrete form (murtidhyana) that is called saguna; where the contemplation is that of the self as it actually is i.e. without any concrete form that is called nirguna. This is also called by yet another name i.e. sakala and contemplation.掳 60 61 In this regard the Goraksa Paddhati says: dhyana is two type's one sakala and other niskala. Sakala is saguna and niskala is nirguna." The concept of sakala and niskala has been explained in the sandilya Upanisad also.62 Dhyana is the seventh step of Astanga yoga. The continuous, uninterrupted flow of thought in a particular direction is dhyana. It is a stage involving full attention and is not merely the control of thoughts. In this state the entire concentration is on a single object that is "God". Dhyana is not external activity, it is an internal orientation. It is an inner poise and an entirely individual effort in sustained concentration. It empties the mind and makes it free from questions or thoughts. In this state, the mind is in complete association with God and one can feel God within one on a continuous basis and establishes a link of purity and unity. In fact Dhyana, one has to feel the all- pervading presence of God in the mind which remains still silent and motionless. So also from the Yogasutras of Patanjali Dhyana literally means "tatra pratyayaikatanata dhyanam 禄³. So, Dhyana is an uninterrupted flow of the mind towards the object chosen for meditation. 9963 60 鈥� Shandilya Upanishad -I-X 61 . Go. Pad.- II-62 62. Shandilya Upanishad- III-I-3-6 63 . Ibid- III-II 164