Tuesday, March 20, 2018
Yogasara-Upanishad Mantra - 11 (Continued)
Dharana (concentration) is fixing the mind on an idea or a point or object either internal or external
Notes and Commentary
For a neophyte, the practice of concentration is disgusting and tiring in the beginning. He has to cut new grooves in the mind and brain. After some months he will get great interest in concentration. He will enjoy a new kind of happiness, the concentration-ananda. He will become restless if he fails to enjoy this new kind of happiness even on one day. Concentration is the only way to get rid of the worldly miseries and tribulations. Your only duty is to practise concentration. You have taken this physical body to practise concentration and through concentration to realise the self. Charity, Rajasuya Yajna, are nothing when compared with concentration. They are playthings only.
Through vairagya (dispassion), pratyahara and practice of concentration, the dissipated rays of wandering mind are slowly collected. Through steady practice it is rendered one-pointed. How happy and strong is that yogi who has one-pointed mind! He can turn out voluminous work in the twinkling of an eye.
Those who practise concentration off and on will have only occasionally a steady mind. Sometimes the mind will begin to wander and will be quite unfit for application. You must have a mind that will obey you at all times sincerely and carry out all your commands in the best possible manner at anytime. Steady and systematic practice of raja yoga will make the mind very obedient and faithful.
There are five yoga bhumikas or stages or five stages of the mind, viz., kshipta (wandering), mudha (forgetfulness), vikshipta (gathering mind), ekagra (one-pointed), niruddha (controlled or well restrained). By gradual and well regulated practice of concentration daily, the rays of the wandering mind are collected. It becomes one-pointed. Eventually it is curbed properly. It comes under proper control.
If the aspirant pursues what is not fitting, his progress is painful and sluggish. He who pursues what is fitting gets easy progress and quick intuition. He who has no past spiritual samskaras (tendencies) of previous birth makes painful progress. One who has such samskaras makes easy progress. In one whose nature is actually corrupt and whose controlling faculties are weak, progress is painful and intuition is sluggish. But to one of keen controlling faculties progress is rapid and intuition is quick. In one overcome by ignorance, intuition is sluggish; to one not so overcome, intuition is rapid.