when you first start practicing, you discover how easy it is to be distracted by all the other thoughts and emotions that swirl around in your mind. the scriptures of yoga describe a process to meditation that looks, on paper, to be rather linear. it is the initial step in attaining a state of meditation. dharana is the sustained practice of focused concentration on a single object.
dharana is like focusing the lens of a camera on a moving object and dhyana is when the object remains still and the camera’s focus is locked on to the object. in dharana, the aim of the practice is to build the capacity to regain your focus when the mind wanders away from the object of your concentration. rolf sovik, author of moving inward: the journey to meditation, says that we can think of dhyana as “meditation proper,” and that our experience of dhyana is made possible by a sustained practice of dharana. if you are using a mantra, it will begin to flow effortlessly without the exertion of the mind, and you will begin to experience a level of awareness that is distinct from the influence of any thoughts. it can help you improve your yoga practice by bringing more attention and focus to the breath and alignment of the yoga asanas.
but without that triad yoga is not possible for anyone, because yoga is essentially associated with the operation of dharana and the other two. dhyana] when there is consciousness only of the object of meditation and not of itself [the chitta] is samadhi.” this sutra is extremely difficult to translate. rightly has the commentator [vyasa] said that it is a quality of the mind in all the states.” samadhi is the state of consciousness in which oneness with the object of concentration or meditation is experienced. although it leads to chittanirodhavritti, the inhibition of the waves in the chitta, samprajñata samadhi is not that state–at least not fully. this then leads us to realize that in time, with practice and progress, the state of samprajñata samadhi may be maintained even outside meditation–virtually all the time.
“there is no reason why the samadhi should not be in the form of ‘i-am,’ because this is meditation on its most refined cause, with everything else gone” (shankara). vyasa assures us in the previously-cited comment that meditation in the form of samprajñata samadhi: as we say in our american slang, this is nothing to be sneezed at! and vyasa: “asamprajñata samadhi is when there is inhibition of all mental processes.” asamprajñata samadhi is yoga in the most absolute sense. one is unable to function in this state and so long as it lasts one is in a state of trance. the samadhi-state of the consciousness may superficially appear to be similar in every case; but the realizations depend upon the nature of the planes and the nature of the objects or ideals upon which the mind is concentrated.
dharana is the active focusing and concentration on one point. dhyana is a state of mind where one’s focus is maintained or absorbed in the seemingly so similar, dharana and dhyana should be understood as different stages in a process in order to realize true meditation. dharana, dhyana, and samadhi are the core of a yogi’s meditation practice. sitting quietly, allowing the mind to slow down, and then turning, dharana dhyana samadhi, dharana dhyana samadhi, difference between dharana and dhyana, dhyan sanskrit, dhyana pronunciation.
dharana and dhyana, the final two limbs before reaching samadhi, are all about creating the inner experience necessary to achieve this. when the dharana, dhyana, and samadhi produce the actualization of spiritual realities and automatically manifest the divine glories of the spirit. dharana, dhyana, samadhi are set out in the final three limbs of patanjalis yoga sutras. preceding dharana dhyana and samadhi is pratyahara,, dhyana meaning in english, dhyana yoga, dharana pronunciation, dhyana meditation, teaching dhyana, dhyana patanjali, types of dharana.
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