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Finally, Kundalini absorbs the mind and all other things and remains alone, and is then absorbed into Supreme Consciousness. Concentration is a mental process of reducing multiform consciousness to a point, termed bindu.

Finally, Kundalini absorbs the mind and all other things and remains alone, and is then absorbed into Supreme Consciousness. Concentration is a mental process of reducing multiform consciousness to a point, termed bindu.

Kundalini and Concentration

Concentration is not focused thought (bhawana) but is the process consisting ofdharana, dhyana and samadhi. It does not come into being unless pratyahara isfirst  established.  In  focussed  thought,  though  mental  efforts  are  made  tocentralize thought on a chosen object, yet it is often diversified; an automatic anduncontrollable penetration of other objective images occurs, and consequentlythe whole thought system is shaken.

Concentration is a mental process of reducing multiform consciousness to apoint, termed bindu. The development of this mental power is dependent upon the  transformation  of  the  diversified  pranic  forces  into  a  state  of  pranicconcentration and withdrawal by which the vital and sensory functions becomeinternalized. These are the processes of pranayama and pratyahara.

Thereafter,and  on  the  basis  of  pratyahara,  pranic  dynamism  functions  in  the  mind  androuses the slumbering mentative energy which expresses itself as dharana-power,the immensely strong power to hold the one-pointedness of consciousness in theform of only one object, for a sufficiently long time to be effective.

This powergrows  step  by  step,  and  it  is  then  possible  to  continuously  maintain  single-objectiveness  of  consciousness  uninterruptedly  and  for  a  prolonged  period  oftime. This produces very deep concentration; and from that deep concentration a‘mental light’ comes into being which can be focussed on any object, inner orouter.

This state of consciousness is called dhyana.Prolonged and repeated dhyana deepens concentration so that it reaches thebindu  state.  This  is  the  highest  point  of  mental  concentration  in  whichconsciousness  is  maximally  concentrated  to  a  point  and  the  truth-exposingconcentration-light  shines  forth.  This  is  samprajñata  samadhi.  Ultimately,samprajñata samadhi consciousness is coiled into bodiless and mindtranscendentsupreme consciousness in asamprajñata samadhi.

The general principles of concentration have been modified, specialized andelaborated  in  different  systems  of  yoga  to  suit  the  particular  needs  of  thepractitioners.  In  the  hathayoga  method  of  concentration,  an  attempt  has  beenmade  to  obliterate  the  mental  reaction  effects  from  the  brain  by  the  pranic withdrawal by pranayama.

It is necessary first to elevate pranayamic breathing tothe nadishuddhi level for this purpose. For the effectiveness of the nadishuddhipranayama, the body needs to be purified and vitalized by the practice of postureexercise, internal cleansing and right diet.In rajayoga, centralized thought, combined with spiritual reflection, is appliedfor  the  attainment  of  pratyahara.  The  intensified  thought  causes  pranic withdrawal  and  sensory  control.  Thereafter,  the  dharana  power  is  roused  andgradually dhyana and samadhi are attained.In mantrayoga, concentration is attained by the use of mantra.

Mantra is an aspect of Kundalini, and it is in sound-form. So mantra is actually Kundalini inmantra  form.  The  mantra  sound  cannot  be  heard  by  the  physical  ear.  The replication of mantra on the physical plane is the lettered waikhari sound whichis  audible.  The  waikhari  mantra,  in  conjunction  with  pranayama  and  other special processes, is utilized, according to the direction of a guru, to enliven themantra. In other words, it is the rousing of Kundalini in mantra form. When themantra-Kundalini  is  roused,  it  exhibits its  absorptive  and  control  powers  by which, step by step, the control of prana and the senses is attained. The influence of  the  outer  objects  on  the  mind  is  neutralized  by  the  mantra  power. Consequently, it is a great help in the attainment of pratyahara and self-control.

Then mantra-Kundalini is transformed into Ishtadewata—the metamorphosisof subtle Kundalini through the mantra power into an appropriate divine form. At this stage, dharana and dhyana are attained. After this, Ishtadewata is againtransformed into subtle Kundalini when samprajñata samadhi is attained.

Finally,Kundalini absorbs the mind and all other things and remains alone, and is then absorbed into Supreme Consciousness in asamprajñata samadhi.In Kundaliniyoga, which is the fundamental part of layayoga, concentration isattained through the roused Kundalini.

So in this yoga, the rousing of Kundaliniis the essential process. This rousing is only possible in the muladhara chakra.

Focussed  thought  is  the  main  factor  of  the  rousing  process.  The  intensifiedthought,  in  conjunction  with  pranayamic  breathing,  mantras  and  bandhas,becomes so forceful that ultimately it makes static Kundalini dynamic. If the centralized thought is imbibed with intense godly love, thought power is muchenhanced. 

The  roused  Kundalini  exhibits  higher  control  power  by  whichdharana, dhyana and samadhi are attained.

ControlThere are eight distinct stages of development of the control power. The greatyogi  Dattatreya  said:  ‘I  will  explain  to  you  the  science  of  yoga  having  eightstages of practice’ (—Darshanopanishad, 1.4). The great yoga master Ribhu alsosaid: ‘Yoga has eight stages of practice’ (—Warahopanishad, 5.10). Ishwara said:‘Yoga consists of eight parts’ (—Gandharwatantra, ch. 5, p. 25). Shiwa also said:‘Yoga consists of eight practices (—Wishwasaratantra, ch. 2, p. 11). So, both inWaidika yoga and Tantrika yoga the eight stages of practice have been accepted.

What is  the  nature  of  the  control?  It  is  a  process  by  which  an  action  or function, either of the body or the mind, is volitionally restrained with a view to reach a deeper aspect, which remains generally dormant, and bring into play a higher form of power and consciousness. An unknown inner power is released when the body is made quiescent by the control process, which keeps the body in an excellent state of health and vitality, either when the body is in motion or is immovable.

The motionlessness of the body also exercises a great influence on the  mind.  In  fact,  it  is  an  indispensable  condition  for  the  application  of  the control, directly and effectively, to the mind. When the inner part of the mind is reached  by  control,  the  mind  exhibits  a  trend  toward  tranquillity  and  shows better restraint when functioning at the sensory level.

This control either causes an alteration in a common action or function to a desired pattern, or stops the action  completely  to  bring  about  a  state  of  motionlessness.  To  indicate  the control  the  terms  ‘bandha’,  ‘bandhana’,  ‘rodha’,  ‘nirodha’,  and  ‘nigraha’  areused. There are other terms also.The eight stages of control have technical names: yama (abstention), niyama(observance), asana (posture), pranayama (bioenergy-control or breathcontrol),pratyahara  (sensory  control),  dharana  (holding-concentration),  dhyana  (deepconcentration)  and  samadhi  (superconcentration).  Atharwana  said:  ‘The  eightstages of yoga are abstention, observance, posture, bioenergy control, sensorycontrol, holding-concentration, deep concentration and superconcentration’ (—Shandilyopanishad, 1.2).

These eight stages of control have also been acceptedin Tantrika yoga. It is said: ‘Abstention, observance, posture, bioenergy control,sensory    control,    holding-concentration,    deep    concentration    andsuperconcentration are the eight parts of yoga’ (—Tantrarajatantra, 27. 54–5).

Sixth, Seventh and Eighth Stages of Yama (Control): Dharana,Dhyana and Samadhi

The sixth, seventh and eighth stages of control are exercised in relation to the mind. In other words, the control of the mind is practised in three main steps,and each  one has  a  technical name  denoting the  nature  of the  control.  These names are Dharana, Dhyana and Samadhi, which will be explained.

1 Dharana (Holding-Concentration)Dharana is the sixth stage of yama (control) and the first phase of mental controlor concentration. Dharana is derived from ‘dhri’ meaning holding. Holding is aprocess  of  maintaining  a  particular  form  of  consciousness  without  itstransformation  into  another  form.  Therefore,  holding  is  the  process  ofconcentration  in  which  only  one  form  of  consciousness  is  maintained.  Thismonoform consciousness is beyond perceptivity, intellectuality, affectivity, andvolitionality.Perception  effects  the  oscillatory  state  of  consciousness  because  of  theconstant  sensomental  radiations  into  it. 

The  radiated  energy  in  the  conscious field is transformed into conscious forms or images which, in relation to the I-consciousness, are apprehended as what we call the external objects. According to the experiences in relation to the objects a conscious feeling of passion or aversion  may  be  aroused. 

This  is  determined  to  a  great  extent  by  the  desire-pattern which is based on pleasure-pain impressions, acquired before. The desire(kama) itself which is born of preformed impressions, when combined with thewill-principle (manasyana) develops finally into conation (kriti). Conation may,or may not, be associated with affectivity.

On  the  other  hand,  intelligence  plays  an  important  role  in  perception.  In  a general  way,  it  is  a  component  part  of  apprehension.  However,  intellectuality becomes a predominant factor in certain types of apprehension. An apprehension can be so refined that higher and deep thinking and deliberation form its major part.  Thinking  and  reasoning  are  the  main  functions  of  the  intellective  mind(buddhi).

Perception  is  the  basis  of  consciousness  at  the  sensory  level.  In  this consciousness,  not  only  perception,  but  also  affection  and  volition  and,  to  a certain extent, intellection are components. It is called the perceptive (sangjñana)field.  When  the  intellective  mind  predominates  in  the  perceptive  field,  clear thinking and sound reasoning become elements of consciousness. These are the functions of the intellective mind as mati (thought) and manana (reasoning).

The intellective mind at a higher level, such as manisha (superintellect), exhibits a higher form of intelligence as deep thinking and deliberation. The intellect and superintellect  modify  the  perceptive  consciousness  to  a  specific  form  called intellective consciousness (wijñana).Both the perceptive and intellective forms of consciousness are multiform in character, though the latter is much more refined.

The constituent elements of the perceptive consciousness are the knowledge-forms, principally of five varietiescreated by the five kinds of sensomental radiations in the conscious field. Each knowledge-form  is  a  knowledge-unit  which  is  termed  writti  (an  imaged consciousness).

By the appropriate combination of different knowledge-units a conscious  pattern  is  formed  which  is  associated  with  the  phenomenon  of  the awareness of the objects. It is manifold in character and is constantly changing. Intelligence  also  radiates  from  the  intellective  aspect  of  the  mind  into  the conscious  field,  and  is  manifested  as  conscious  thoughts  and  intellectual creativity.  When  conscious  thoughts  are  of  a  high  order  and  intensive  in character, consciousness assumes a new pattern called intellective consciousness, which is composed of thought-intelligence-units, also termed writtis.

At  the  sensory  level  the  knowledge  pattern  is  the  awareness  of  sensory objects. Either the awareness, or the thought associated with it, is composed of knowledge and intelligence units so coalesced as to give a complete meaning. Each unit is a writti which is the knowledge minimum. Consciousness in the sensory or intellective field is maintained by the continuous arising of the writtis,one after another. It is like this, writti 1—pause—writti 2—pause—writti 3 and so on. The pause is so brief that it cannot be apprehended, and so there is an apparent continuity. A writti-chain creates a knowledge pattern of which a singlewritti may manifest a knowledge of an object or the part of the knowledge of anobject or objects.

Therefore, our knowledge is a compound of writtis.The writti-form of consciousness, the seat of which is either the perceptive orintellective   field,   has   been   termed   ‘sarwabhawatmabhawana’   (— Annapurnopanishad,  1.  32)—the  multifarious  consciousness—manifestingmanifold perception-thought phenomena. Unless the writtis are controlled, it isnot possible to attain uniformity (samata) of consciousness.

It is the background,or  the  actual  state,  of  the  concentratedness  (ekagrata)  of  consciousness.  This state should be developed from the state of deconcentration by the application of control. The  uniformity  of  consciousness  is  not  an  abnormal,  unintelligent,unaffectionate  and  unillumined  state. 

On  the  other  hand,  it  is  a  supernormal,superintellective,  superaffectionate  and  superillumined  state.  So  it  has  beencalled prajñana—superconsciousness. It is not based on perceptive-intellective knowledge  phenomena,  but  on  the  dhi—concentrative  mind  which  cause sconsciousness to assume the concentrative form. Superknowledge arises from concentration—not from perception and intellection. Superknowledge has twolevels—inward and outward.

At the outward level, superknowledge reveals the supermatter field, and thus the range of knowledge is increased to a very highdegree.  At  the  inward  level,  superknowledge  manifests  as  spiritual  light  ordivine knowledge.In  the  intellective  field,  the  concentrative  mind  manifests  as  attention (awadhana) and genius (pratibha).

When the writtis flow in the conscious field,the  specific  function  of  the  concentrative  mind  is  almost  hidden.  Unless  anappropriate  condition  in  consciousness  is  created,  concentration  will  not  bepossible.

 Concentration  is  essentially  the  development  of  that  form  ofconsciousness  in  which  writtis  cannot  arise,  and  intellective,  affective  andvolitive  phenomena  are  not  recorded,  and  the  form  itself  does  not  change.  Awritti indicates a knowledge of an object or a part of the knowledge of an object.This  is  why  writti  1  is  not  the  same  as  writti  2,  or  writti  3.  This  shows  theoscillatory character of the consciousness undergoing writtis.

On the other hand,the consciousness in concentration shows that any point, measured by time, is that conscious form which is without manyness in character, but uniform. This is due to the influence of the concentrative mind. In yoga, a unique method is introduced to raise our consciousness from the perceptive-intellective  levels  to  the  concentration  level.  The  multifarious consciousness  is  intimately  related  to  the  body. 

The  summation  of  all  the activities of the body, which is indicated by the respiratory frequency and depth, may be regarded as an approximate index. In normal, quiet breathing, the number of breaths is from 12–16 per minute.Let  us  take  16  respirations  per  minute  in  a  resting  state.  Assume  a  cross-legconcentration posture as advocated in yoga. Then make your body completely motionless by passive conscious effort. When you have mastered the physical stillness, link your consciousness to the physical motionlessness. When this is controlled, any slight motion of the body, or even a tendency to movement will be recorded in your consciousness.

However, by prolonged practice, a state of undisturbed consciousness, in conjunction with the motionlessness of the body, can be maintained for a desired period. This is posture control.

When  the  concentration  posture  is  controlled  in  this  manner  and  the  mind made calm at the same time, the respiration rate of 16 per minute may decrease to 10, 8, or even less. This is due to the stillness of the body and calmness of the mind  in  which  the  suspension  factor  has  been  brought  into  play,  which influence the respiratory rate.

The respiratory rate of 16 per minute means that there are 16 inspirations and 16 expirations and a pause between them which isequal  to  zero.  In  other  words—inspiration  16,  expiration  16,  and  a  pause between  them;  the  pause  =  0.  If  the  pause  0  is  raised  to  the  inspiratory  orexpiratory value 16 and the inspiratory and expiratory values are reduced, thensuspension  will  be  a  predominant  factor  in  respiration.  In  yoga,  the  usual proportion has been fixed at the ratio of 1–4–2. If inspiration is 4, suspension will be 16, and expiration 8. If we make suspension equal to 64 seconds, then inspiration is 16 seconds, and expiration 32 seconds, that is, 4 counts inspiration in 16 seconds, suspension for 64 seconds, and 8 counts expiration in 32 seconds. Here, the value of 1 respiratory unit is 4 seconds. This is high R. unit. When a R.unit is reduced to 2 seconds, it is medium, a R. unit of 1 second is a low unit. Ina grade using a low unit, the suspension is 16 seconds. In the medium grade, it is32 seconds, and in the high grade 64 seconds.

A student should start at the lowgrade and gradually proceed to the high grade.The student should sit in a concentration posture and remain motionless andcalm. Then he should practise breathcontrol in the following manner: inspire andconcentrate on this in a passive way; then suspend and link the consciousness tothe  suspension  and  be  conscious  of  that;  and  finally,  expire  with  passiveconcentration.

The counting of the number of units and the measure of each unitshould  be  done  consciously  along  with  passive  concentration.  When  thesuspension is well-controlled, it will be easy and cause no disturbance.After the suspension has been made easy by practice, matrika (supersound)units should be introduced in suspension. The 16 matrikaletters from ‘Ang’ to‘Ah’ should be used in suspension.

If the suspension is for 64 seconds, then eachletter  has  the  value  of  4  seconds.  This  value  is  reduced  to  2  seconds  insuspension 32, and to 1 second in suspension 16. The increased or decreasedtime value is obtained by a slow or less slow mental sound-process essentiallyobtained  by  increasing  or  decreasing  the  nasal  factor  connected  with  eachmatrikaletter. During suspension, concentration should be made on the sound-process. 

The  inspiration  and  expiration  should  be  done  with  passiveconcentration and should be regulated by the respiratory units.When the mental sound-process is fully established in suspension, the nextstep in practice is as follows: concentration should be done so deeply on themental sound-process that the suspension time limit is totally forgotten.

In this case,  the  suspension  may  be  unconsciously  prolonged  or  the  expiration-inspiration is carried out unconsciously. Now, the 16 matrikaletters should beused  in  inspiration,  suspension  and  expiration,  thus  making  the  ratio  1–1–1.

When this is mastered, the 50 matrikaletters from ‘Ang’ to ‘Kshang’ should be used in inspiration-suspension-expiration as if one continuous act without any interruption in the mental sound-process at the junction between inspiration and suspension, suspension and expiration, and expiration and inspiration, and so on.In this manner, a monoform consciousness is created in which are held only the matrikaletters, flowing one after another but linked with one another by the nasalfactor  in  mental  sound-process,  and  the  concentration  is  so  deep  that  the respiratory phases do not break the concentration but remain in the background.

This is the process in which the specific function of the concentrative mind is fully activated. The nature of concentration is the holding of consciousness in a form which does not change, and to which perception, intellection, affection and volition do not reach. As the consciousness does not receive anything from the perceptive-intellective  field  but  remains  concentrated,  in  what  is  beyond perceptive-intellective, and unchanging, it is called the holding process.   

The first step  of  the  process  is  dharana—the  holding-concentration.  The  holding  of consciousness in that form in which the 50 matrikaletters flow uninterruptedly is the dharana unit.It  is  said:  ‘A  well-controlled  student  should  control  the  five  forms  of bioenergy  by  breath suspension;  (inspiration  should  precede  suspension)  and expiration through the nostril should follow suspension. When the throbbing of the bioenergy is controlled by breath control, the mind, which is naturally restless to an extreme degree becomes fit, and should be made to undergo the process of dharana which should be done in the right way by the student who knows the secret  of  doing  it’  (—Shwetashwataropanishad,  2.9).  Here  it  is  stated  that breath suspension is an intrinsic part of holding-concentration.

Holding-concentration has been defined as: ‘By controlling the desiring mind, a wise yogi) should hold the Divine Spirit in his consciousness in concentration; this is dharana’ (—Amritanadopanishad, 15).It has also been said: ‘A student of yoga, being prepared by abstention andother practices, should hold in his mind the five forms of supermatter (in theirrespective  centres)  within  the  body;  this  is  the  holding-concentration’  (Trishikhibrahmanopanishad,  Mantra  Section,  133—134).  Narayana  said:  ‘Thewithdrawing  of  consciousness  from  the  perceptive  field  and  holding  it  in  thesuperconscious field is dharana’ (—Mandalabrahmanopanishad, 1.1.8).

In other words,  the  elevation  of  consciousness  from  the  sensory  level  and  its transformation by holding in it superconscious forms should be done, Atharwana said: ‘Dharana is of three kinds: the holding-concentration on the divine aspectof  self;  holding-concentration  on  the  void  in  the  hrit-centre;  and  holding-concentration on the five divine forms in the five intra-spinal subtle centres’ (—Shandilyopanishad, 1.9.1).

An advanced form of holding-concentration was expounded by Wishnu. Hesaid: ‘Whatever  is seen  with  the eyes  should be  thought  of as  Divine  Being; Whatever is heard with the ears, whatever is smelt with the nose, whatever istasted with the tongue, and whatever is touched with the skin should be thought of  as  Divine  Being.  In  this  manner  the  objects  of  the  senses  should  be transformed  into  Divine  Being  and  are  held  in  consciousness’  (—Yogatattwopanishad, 69–72).

Here, the sensory objects are given a divine Form by thinking and are held in the consciousness in concentration. About  the  Tantrika  form  of  holding-concentration,  Ishwara  said:‘Concentration on the following points with breast suspension is termed dharana;the points are: great toe, ankle, knee, scrotum, genitals, navel, heart, neck, throat,uvula, nose, eyebrowspace, breast, and head’ (—Gandharwatantra, ch. 5, p. 25).So holding-concentration should be done while doing breathsuspension.It  is  said:  ‘The  knowers  of  yoga  say—the  holding  in  the  consciousness  ofcertain   vital   points   along   with   breathsuspension   is   dharana’   (—Prapañchasaratantra, 19. 21–22).

The mind should be concentrated on a certainvital  point  with  breathsuspension.  It  is  further  stated:  ‘The  experts  inbreathcontrol say that those vital points through which one can leave one’s ownbody and can enter another’s body and can reenter one’s own body are suitablefor  dharana;  they  are:  great  toe,  ankle,  knee,  anus,  perineum,  genitals,  navel,heart, neck, uvula, nose, and eyebrowspace’ (—Prapañchasaratantra, 19.51–53).Shiwa said: ‘The holding of the mind, with breathsuspension, on the great toe,ankle,  knee,  thigh,  genitals,  navel,  heart,  neck,  uvula,  nose,  eyebrowspace,forehead, and top of the head is termed dharana’ (—Wishwasaratantra, ch. 2, p.11). Further, ‘Concentration on the six subtle centres . . . (and) the Coiled Power(Kundali). . . is termed dharana’ (—Rudrayamala, Part 2, 27.34–35).

The  distinction  between  holding-concentration  and  deep  concentration(dhyana) has been explained. It is said: ‘Concentration on the whole divine form is dhyana, while only on one part at a time is dharana’ (—Bhutashuddhitantra,ch. 9, p. 8). The matrikaletters are very suitable for holding-concentration.

Only in deep concentration, can a divine form be the object. In fact, an appropriatedivine form arises from mantra in deep concentration. Now we come to dhyana.2 Dhyana (Deep Concentration)Dhyana is the seventh stage of yama (control) and the second phase of mentalcontrol  or  concentration. 

The  word  ‘dhyana’  is  derived  from  ‘dhyai’,  toconcentrate.  Concentration  is  the  holding  of  an  image  in  consciousnesscontinuously and without interruption by the penetration of any other images.When this concentration becomes very deep by an uninterrupted and continuousholding of an image in consciousness for a sufficiently long time, it is calleddhyana.

It is the specific function of that aspect of the mind, called dhi—theconcentrative mind. The uninterrupted and continuous holding is the process ofconcentration. So the new term dhyana has been used in the seventh stage ofcontrol to mean deep concentration.It is said: ‘Eyes cannot receive the Supreme Spirit, nor can words express it, nor can it be reached by other senses and conative faculties or by ascesis or any other actions.

The Supreme Spirit is revealed in dhyana; dhyana is only possible when  consciousness  is  spiritualized  by  the  purity  of  knowledge’  (—Mundakopanishad,  3.1.8).  Knowledge  at  the  sensory  level  is  manifold  incharacter—a  writti-form.  The  realization  of  Supreme  Spirit  is  not  possible through such knowledge.

This is why it has been said that the senses cannot reach it. A mind which is only conscious because of perception, intellection and volition cannot reach the Supreme Spirit.

When the maṅifoldness of knowledge is  transformed  into  uniformness,  consciousness  becomes  purified  and spiritualized. In such a state of consciousness dhyana develops into its highest point in which Supreme Spirit is revealed. It is the development of dhyana into samadhi (superconcentration). However, to attain such a state of consciousness the practice of concentration is absolutely necessary. It is said: ‘As the two pieces of wood are used in kindling the sacred fire by attrition, so the body and the pranawa (first mantra) are as if two pieces of wood, and they should be used by dhyana for the realization of the luminous Supreme Spirit’ (—Shwetashwataropanishad, 1. 14).

This means that the body should be made motionless by posture and breathcontrol and then concentration should be practiced in conjunction with mantra.The hrit-centre is a very suitable point for the practice of deep concentration.So it has been said: ‘Controlling the senses . . . concentrate on the Divine Beingwho  is  quiescent,  luminous,  pure  and  blissful  and  in  the  hrit-centre’  (—Kaiwalyopanishad,  5).  Here  is  a  particular  mode  of  concentration  for  the students  of  yoga: 

‘Having  assumed  a  (folded-leg)  concentration  posture,  and with the hridayañjali mudra (a mode of alignment of hands and fingers to make them hollow) placed in the region of the heart, and with the eyes retracted from the world, applying pressure on the rima glottidis with the tip of the retrovertedtongue, not allowing the upper teeth to touch the lower, keeping the body erect, and with the mind concentrated, control the senses. Then with the purified and spiritualized mind he should concentrate on Wasudewa (a divine form—Krishna)who  is  the  Supreme  Spirit. 

When  concentration  is  so  deep  that  the  whole consciousness is moulded, into the Wasudewa form, then that concentration willlead to liberation. All sins of worldliness are destroyed by the concentration onWasudewa    with    breathsuspension    for    three    hours’    (—Trishikhibrahmanopanishad, Mantra Section, 145–9).Concentration  on  the  universal  form  of  God  has  been  advised  (—Darshanopanishad, 9. 1–2). But it is not possible until the Deity is realized bythe mantra way of concentration. The final stage of dhyana is the concentrationon Brahman (God) without form (—Darshanopanishad, 9. 3–5).Narayana  says:  ‘When  concentration  reaches  the  phase  of  “ekatanata”,monoformity  (of  Consciousness)  of  the  Divine  Being  abiding  in  all,  that  isdhyana’  (—Mandalabrahmanopanishad,  1.1.9). 

Ekatanata  is  that  form  ofconsciousness in which a chosen image is held continuously and without anyinterruption. The consciousness is in the form of a chosen image and this form continues  without  any  change.  So,  ekatanata  is  very  deep  and  continuousconcentration. This deep concentration is dhyana.There are two main types of dhyana: saguna (with form) and nirguna (withoutform). Wishnu says about concentration on form: ‘Dhyana should be practisedwhile  concentrating  on  the  Deity  .  .  .  and  at  the  same  time  breathsuspensionshould  be  done  (in  a  natural  manner).  This  is  saguna-dhyana’  (—Yogatattwopanishad,  104–105). 

Here  breathsuspension  is  the  first  stage  ofkewala kumbhaka, that is, normal suspension without inspiration and expiration.However,  it  is  an  advanced  form  of  concentration.  After  the  saguna-dhyana(concentration  on  form)  is  mastered,  a  yoga  student  should  start  with  thenirguna-dhyana  (concentration  without  form).  Wishnu  said:  ‘Nirguna-dhyanaleads to samadhi (superconcentration)’ (—Yogatattwopanishad, 105).Now  we  shall  consider  the  Tantrika  form  of  dhyana  (deep  concentration).Sadashiwa  said:  ‘Dhyana  is  of  two  forms:  sarupa  (with  form)  and  arupa(formless).  The  object  of  the  formless  concentration  is  the  Supreme  Power-Consciousness which is beyond mind and speech, unmanifest, omnipresent, andunknowable;  it  cannot  be  identified  as  this  or  that;  the  yogis  with  greatdifficulties and through the processes of control attain it.

Actually, the SupremePower-Consciousness, who is above time, is formless and splendid; this realitymanifests  itself  by  will  in  relation  to  mind-matter  phenomena’  (—Mahanirwanatantra, 5. 137–140).The above statement clearly indicates that formless concentration is extremelydifficult to obtain. A yogi can attain it only when he has been able to develop thepower of concentration to a very high degree through the prolonged practice ofconcentration on form. So, concentration on form is the first step to formlessconcentration. Formless concentration is very near to superconcentration.

When consciousness becomes highly rarefied and illuminated by spiritual light throughthe practice of concentration on form, the formless aspect of the Supreme Power-Consciousness reflects on, and shines forth in, that consciousness. The sarupaand  arupa  dhyana  are  the  same  as  the  Waidika  saguna  and  nirguna  dhyanarespectively.Concentration on form has been defined as: ‘Experts on yoga say that dhyanais  to  make  the  form  of  Deity  held  (continuously)  in  consciousness’  (—Prapañchasaratantra, 19. 22–23). The holding process is concentration. So it issaid: ‘Dhyana is the concentration on the Deity of mantra’ (—Kularnawa, ch. 17,p. 83). It is clearly explained here: ‘Deep concentration on the conscious form ofthe Deity of mantra in your consciousness is dhyana’ (—Gandharwatantra, ch. 5,p. 26).3 Samadhi (Superconcentration)Samadhi is the eighth or the final stage of yama (control). The word samadhi isderived  from  ‘dha’  to  mean  dharana,  that  is  holding.  To  maintain  in  the consciousness an image of an object without letting it slip or disappear from the consciousness is holding. It is the specific function of the concentrative mind(dhi)  to  hold  an  object  in  the  consciousness  without  having  it  loosened  and escaping  from  the  consciousness. 

This  action  of  holding  is  in  the  nature  ofbinding or restraining, because, without being bound or fastened together, theobject  may  be  lost.  Therefore,  the  mental  action  of  holding  is  an  action  ofbinding (bandhana), which means yama (control).Let us explain it in greater detail. Dharana or holding is a process by whichonly one object is retained in consciousness, or consciousness is shaped only inone  form—the  form  of  one  object  only,  which  is  held  in  it;  or  holding  theconsciousness  fixed  on  only  one  object;  or,  in  other  words,  to  bring  or concentrate consciousness on one form or into one-pointedness. So the processof  holding  is  the  process  of  concentration.  It  is  the  process  by  which  themultifarious consciousness is transformed into a monoform, and is in a state ofconcentratedness.

That the holding is concentration, is indicated by the fact that the word ‘dhyana’ has been used for complete dharana, that is, uninterrupted and continuous holding, or deep concentration. Holding consists of three phases according to the depth of concentration. In the first phase concentration is not very deep and so it is interrupted now and then. This form of concentration has been technically called dharana or holding-concentration. In the second phase, concentration becomes so deep that it does not  break  at  all  but  continues  uninterruptedly. 

This  is  called  dhyana  or  deep concentration.  In  the  final  phase,  holding  reaches  its  maximum  point  of development.  In  other  words,  at  a  point  when  dhyana  reaches  its  highest development, the process of holding is so firm that consciousness, which is in amost rarefied state, is only in the form of the object held, in its subtle aspect; and concentration is so deep that even I-ness is lost. This is what is technically called samadhi.  Now,  dharana  has  reached  its  maximum  point,  and  ‘sam’  to  denotesuper has been prefixed to ‘dha’ with ‘a’ between, and thus the word samadhi is formed. Therefore, samadhi is superconcentration.The  action  of  holding  is  intrinsically  associated  with  binding  (bandhana).Binding  restrains  an  object  held  in  the  consciousness  from  leaving  it.  It  also restrains the penetration of other objects into consciousness.

Therefore, holdingis in the nature of yama (control). There are other terms which have been used tomean  control.  Bandha,  bandhana,  nigraha,  nirodha,  niyamana  and  ayama  aresynonymous  with  yama  and  all  of  them  mean  control.  Control  also  developsstage  by  stage  and  at  the  eighth  stage  it  reaches  its  highest  development.  To indicate  this,  ‘sam’  has  been  prefixed  to  yama  to  form  sangyama,  to  denotesupercontrol.Holding has also another aspect. During holding, there is a union between the consciousness and the object. If consciousness remains united with the object,the  object  is  restrained  from  escaping  from  consciousness.  At  the  point  of superconcentration this union is complete. To denote this, the term sangyoga,meaning superunion, has been used. Now let us study the Waidika form of samadhi. About the accomplishment of super concentration it has been said: ‘By controlling the senses (through sensory control),  by  controlling  the  outwardly  directed  tendency  of  the  mind  (by-concentration), by controlling the desires of the mind, and by ascesis, a yog; willbe in samadhi. In samadhi all love is directed to the Supreme Spirit, and one isfully attached to him, fully absorbed in him and experiences all bliss in him.

From samadhi arises divine knowledge by which God, whose power-in-word-form   is   pranawa,   is   revealed   and   the   yogi   is   in   him’   (—Nrisinghatapinyupanishad, 2.6.4).Samprajñata  samadhi  (superconscious  concentration)  has  been  defined  as:‘The continuous flow of consciousness in the form of Brahman—God in which the I-ness has been dissolved is samprajñata samadhi. It is attained by prolongedpractice  of  dhyana’  (—Muktikopanishad,  2.53).  Samadhi  is  of  two  forms:Samprajñata. and asamprajñata. When the term samadhi is used, it usually refersto the samprajñata type. In samprajñata samadhi mental concentration has beendeveloped  to  its  highest  point  and,  consequently,  through  such  concentrationconsciousness  is  only  in  the  God-form  and  nothing  else,  and  this  form  of consciousness flows normally, uninterruptedly and continually, and even the I-ness is not a part of consciousness. The I-ness, illuminated, godly consciousness, in  a  state  of  concentration  at  its  highest  degree,  is  the  superconsciousconcentration.It has been said: ‘The mind operating at the sensory level is the root-cause ofall  the  wordly  knowledge.  If  the  mind  is  dissolved,  there  will  be  no  worldly knowledge.

Therefore, keep the consciousness fixed on the Supreme Being in deepest concentration’ (—Adhyatmopanishad, 26). In superconcentration, God isheld  by  concentration,  and  consciousness  becomes  godly.  The  form  ofconsciousness attained in superconcentration has been described as: ‘Samadhi isthat state in which consciousness is only in the nature of the object concentratedon, and is still like the flame of a lamp in a windless place, and from whichgradually the feeling of the action of concentration and I-ness has disappeared’(—Adhyatmopanishad,  35). 

That  is,  consciousness  in  superconcentrationassumes the form of an object concentrated on, and is without I-ness, and doesnot change but continues to be in that form only. The nature of superconscious concentration has been more clearly stated here: ‘That state in which consciousness is in concentration and is illuminated by the divine light, and without any desire—that superconscious state is samadhi’ (—Annapurnopanishad, 1.48). It is further stated: ‘That state in which the mind is devoid  of  restlessness,  I-ness  is  absent,  mind  is  unconcerned  with  worldly pleasures and pains, and consciousness is absolutely motionless like a rock, in deepest  concentration,  is  samadhi.  That  state  in  which  all  desires  have  been completely eliminated, there is no liking or disliking, and consciousness is freefrom waves, and absolutely tranquil, that is samadhi’ (Annapurnopanishad, 1.49–50).The  form  of  consciousness  developed  in  superconcentration,  is  not  void  or nothing, though it is object-less and I-nessless, but there is that bliss which is beyond any worldly pleasure, and is full of power. So it is asserted: ‘That state ofconsciousness in which there are no objects, no passion or aversion, but there is supreme happiness and superior power, is samadhi’ (—Mahopanishad, 4. 62).

The process of transforming the multiform consciousness into a uniform stateis superconcentration. It is said: ‘When consciousness reaches a state in which it becomes  uniform,  it  is  samadhi’  (—Amritanadopanishad,  16).  About  theconsciousness in superconcentration, Dattatreya said: ‘Samadhi is that in whichconsciousness is in deepest concentration associated with the knowledge of theunion  between  the  embodied  spirit  and  the  Supreme  Spirit’  (—Darshanopanishad,  10.1).  Dattatreya  further  said:  ‘That  concentrativeconsciousness  in  which  arises  the  knowledge  of  being  only  in  Supreme Consciousness is samadhi’ (—Darshanopanishad, 10.5). When consciousness is in the deepest concentration, there is the realization of only Supreme Being in which there is no feeling of the body, no perception, no intellection, and this is super concentration.

Now  with  the  Tantrika  form  of  samadhi.  Shiwa  has  defined  samadhi  as:‘According to all Tantras, samadhi is that concentration in which the sameness(samata)  of  the  embodied  spirit  and  the  Supreme  Spirit  is  revealed’  (—Wishwasaratantra,  ch.  2,  p.  11).  Here,  the  word  ‘bhawana’  has  been  used  to indicate  deepest  concentration.  Shiwa  has  also  explained  the  nature  of  the sameness.  He  says:  ‘Samadhi  is  that  in  which  arises  the  consciousness  of oneness  (ekata)  between  the  embodied  spirit  and  the  Supreme  Spirit’  (—Gandharwatantra,  ch.  5,  p.  26).  This  means  that  in superconcentration,consciousness  is  in  the  deepest  concentration  and  is  fully  illuminated  by  the divine light in which the realization of the oneness between the embodied spirit and the Supreme Spirit occurs. We have already stated that samadhi consists of two forms: samprajñata andasamprajñata  (nonmens  concentration). 

When  superconscious  concentrationdevelops to its highest point, nonmens concentration is achieved. It is said: ‘Assalt  thrown  into  water  becomes  the  same  as  water,  so  the  state  in  which  the oneness between consciousness and the Supreme Spirit occurs is called samadhi’(—Soubhagyalakshmyupanishad,  2.14).  This  means,  that,  when  all  the  writtis(objective images) disappear and, consequently, consciousness is in the form ofthe  Supreme  Being  in  concentration  and  nothing  else,  this  is  the  state  of samadhi. This samadhi is superconscious concentration. Because consciousnessin the concentrative form still exists, (though highly purified and illuminated bydivine light. Again it is said: ‘When the vital activities are under full control andthe  mind  is  in  deep  concentration,  consciousness  becomes  uniform;  this  issamadhi’  ;—Soubhagyalakshmyupanishad,  2.15). 

This  is  also  superconscious concentration. About  the  nonmens  concentration  it  has  been  said:  ‘When  all  desires  and thoughts  disappear  and  the  sameness  between  the  embodied  spirit  and  the Supreme Spirit occurs, it is samadhi. When the senses and the intellective mind and  even  the  concentrative  mind  are  absorbed,  and,  consequently,  the  entire mind  undergoes  a  phase  of  negativity,  (and,  therefore,  the  whole  existence  is only the beingness of Brahman, and that Brahman is without mind and matter),this  is  samadhi’  (—Soubhagyalakshmyupanishad,  2.16–17). 

In  this  samadhi, there are no desires, no sense action, no intellection and no thought, and even thehighly spiritualized concentrative consciousness has been completely absorbed;in this grand ‘nonentity’ there remains only Brahman—Brahman in its supremestate  which  is  without  mind  and  matter,  and  consequently  in  this  state  the embodied spirit, as an individualized being, is nonexistent; the embodiment has been completely dissolved and the spirit has been united with the Supreme Spirit and  has  become  one  and  the  same.  This  is  asamprajñata  samadhi—nonmensconcentration, in which, at the highest point of concentration, the concentrativeconsciousness,  which  is  merely  in  the  form  of  divine  knowledge-light,  is transmuted  completely  into  Supreme  Consciousness. 

By  this  highestconcentration a state is reached in which everything else has been absorbed, andonly  Supreme  Consciousness  shines  in  its  supreme  aspect.  This  is  supremeconcentration—asamprajñata samadhi.Wishnu has also said: ‘Samadhi is the sameness between the embodied spiritand  the  Supreme  Spirit’  (—Yogatattwopanishad,  107).  Atharwana  has  said:‘Samadhi is that state in which the oneness (aikya) between the embodied spirit and the Supreme Spirit occurs. It is without I-ness, without objects and without the knowledge of objects; it is a state full of bliss and in it there remains onlySupreme Consciousness’ (—Shandilyopanishad, 1.11.1).

So the words ‘samata’(sameness) and ‘aikya’ (oneness) indicate the same thing. It is a state of onenessbetween  the  embodied  spirit  and  the  Supreme  Spirit.  Moreover,  the  nonmensconcentration is not the insensate, gloomy metamorphosis of the human mind, itis not a state of being dead-alive, but a borderland of human development, thehighest possibility of man in his spiritual endeavour; it is a state of becomingSupreme Spirit, with supreme bliss and supreme power; it is to be free from the bondage of the body and mind, to become liberated-alive. This has been pointed out by Atharwana.Narayana  said:

 ‘When  concentrative  consciousness  is  lost,  it  is (mindtranscendent)  samadhi’(—Mandalabrahmanopanishad,  1.1.10).  When  the penetration of the objective world into consciousness is prevented by sensorycontrol, then the Supreme Spirit in its divine form is held in consciousness in

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