Chapter 60 - A description of three limbs of Yoga - pratyahar, dhyaan and samadhi

A description of three limbs of Yoga - pratyahar, dhyaan and samadhi.

Shri Narayan Muni said:- 

(5) Pratyahar:- 

Pratyahar is said to be withdrawing of all senses from their own objects of enjoyment and turning them towards the Self. 1.

The outcome of pratyaahar is narrated by the experts of yoga science as, by the practice of pratyahar the yogi gets freed from the subjugation of senses. 2. 

(6) Dharana:- 

Dharana (concentration) is to fix the mind and vital breath on the God’s image, in the Adhar-chakra or in heart, etc. 3. 

The noble ones have said that the dhyana (meditation) which is the seventh limb of yoga, is the result of perfected dharana (concentration). Now I shall explain it to you. 4. 

(7) Dhyan:- 

By the practice of (first) six aspects of yoga, whose mind is freed from the contamination caused by the (impressions of past) karma i.e. deeds, the yogi should adopt such practices by means of which love for the Lord grows in his mind. 5. 

In the cavity of naval, there is a lotus facing downwards, having eight petals like the (inner) core of plantain tree, having stem of twelve fingers length. By repeated sounds of Pranava that lotus blooms facing upwards; in that lotus, in the orb of lustre, the yogi should contemplate on Lord Vasudeva; this is said to be ‘Dhyana’ (meditation) 6 - 7. 

The yogi, should meditate in his heart, on Lord Vasudeva, having – smiling face, eyes like beautiful lotus-petals, long arms ; adorned with Kaustubha gem in the neck, all beautiful ornaments like shining diadem and lustrous earrings; playing flute, producing the luring sound, and wearing bright yellow silken garment; (Lord Vasudeva adorned with) – Many beautiful wreaths of flowers and strings of pearls, offered by his devotees, golden bright sacred thread. The yogi, concentrating his mind on His (Lord’s) limbs, beginning from His lotus feet to upwards, fixing his mind on each limb one by one; thus meditating he (yogi) should sit with steady mind and firm posture for long. 8 - 9. 

Or, a yogi may meditate on any of the incarnation of Lord Vishnu of past (like - Rama, Krishna, 10. 

Alternatively, he may concentrate everyday on the image of the Lord, as he has seen. Anything associated to Lord Hari (for instance - His costume, diadem, flute and so forth) is said to be ‘Dhyeya’ i.e the object of meditation. 11. 

Thus, always meditating this way continuously, the love for Lord Vishnu, is developed in his heart, which is ardently desired by the devotees. 12.

Though, there are a few centres for meditation in the body of a yogi, the root of navel (Nabhi-kanda) bares the special importance in this context; Listen, now I shall narrate the same. 13. 

While meditating on Vasudeva, the Lord of Lords, as the yogi visualizes Him in the navel region in the orb of light; at that time all Nadis along with Pranas (vital breath) are contracted there, and his mind also gets fixed in the object of meditation(Lord Vasudeva), immediately. 14 - 15. 

Hence the knowers of yoga always meditate with composed mind, on the Lord in the Navel lotus, which gives the quickest result. 16. 

Four types of obstacles in Dhyan and description of the remedies to overcome them. While meditating on the Lord a yogi has to face four kinds of obstacles trouble him. However, being aware of those obstacles he should conquer them cautiously. 17. 

Among those obstacles, the first is Laya, second Viksepa, third Kashaya and the fourth Rasasvada. These obstacles are the specific states of mind which should be conquered by wise yogis; otherwise they may suffer down-fall and get lost in the circuit of worldly life. 18 - 19. 

When the mind enters in sloth (Laya) the yogi should awaken and should withdraw it from distractions (vikshepa) (and engage it in meditation repeatedly). Deep impressions of passions (Kashaya) should be wiped off by constant discrimination. Inclination towards sensual pleasures (rasasvada) should be won over by practice of dispassion. 20. 

Otherwise, a yogi does not get established in meditation, and absence of meditation how he could reach the state of Samadhi and without practice of Samadhi, how salvation will be there. Hence, one who practices meditation should vanquish these adversaries. 21. 

(8) Samadhi:- 

I shall now narrate to you about Samadhi, the eighth phase of yoga. When love in Hari is deepened by the practice of meditation that state of mind is ‘Samadhi’ 22.

Now, the yogi should stop meditating on each limb of the Lord separately, and begin to meditate on His image as a whole. 23. 

Constant contemplation on the full form of Hari is said to be ‘Samadhi’, the (eighth) phase of yoga, by experts of yoga. 24. 

Constant course of mental attitude for long , being in shape of the object of meditation (full form of Hari), is the ‘Angi’ i.e. prime phase of yoga named as ’Sampradynata’ Samadhi, by the sages. 25. 

On the basis of maturity, there is a minute difference in the phase Dhyana i.e. anga and the Samadhi i.e. Angi, it is to be known as ‘Apakva’ (immature) and ‘Pakva’ (mature) respectively. 26. 

As in the case of a student learning to recite Vedas and one who has completed the same; and the one who teaches the Vedas are considered to be superior, in succeeding order; In the same way here, the ‘Dhyanavan’ - one who meditates on the image of Lord as he has seen and heard; the ‘Anga-samadhiman’ - who meditates on each limb of Lord Vasudeva separately; and the ‘Sampranyat-samadhiman’- who gets completely absorbed (with his vital breath and mind) in Lord Himself ; are considered to be superior, in succeeding order. 27 - 28. 

O noble minded one, it is said that, in all these eight phases (yama, niyama etc.) of yoga the former five are ‘Bahiranga’ the external and the latter three are ‘Antaranga’ the internal; and Know that among them, the internal ones are the Superior. 29. 

One who has attained the internal (Antaranga) phase because of the result of his accumulated meritorious deeds, need not exert himself for the external ones. 30. 

When the single minded devotee of Lord Vishnu on account of his excessive love for Him, gets absorbed (Samadhi) in Him; for him, yogic powers (siddhis) come up as obstacles in that practice. 31. 

Animaa, mahimaa, praapti, praakaamya, vashitaa, ishitaa, laghimaa and kaamaapoorti are the eight main siddhis. 32. 

There are hundreds of sub verities of these Siddhis, but a yogi knowing the greatness of Hari, should avoid the temptation of being entangled in them. If he gets entangled in them, he deflects from the path of yoga. 33. 

A yogi who gets entangled in the net of these various powers (Siddhis- and misuses them), no doubt, Kala (the god of death) slays him like a hunter kills bird caught in his net. 34. 

A yogi withdrawing his mind from all attractions, in every possible way, and concentrating all his faculties in the Supreme Self Vasudeva and thus settled in Him attains liberation, the state of Dyani- mukta. 35. 

A Yogi whose mind is attached to anything, whatever it may be, other than the image of the Lord, will suffer severe calamities. 36. 

One who is attached to worthless things in this world, how could he be able to avoid attachment to the heavenly pleasures, those coming in the way leading to the abode the Lord Shri Hari? 37. 

So, one who is totally away from all the luring, bewitching temptations, and who is firmly established in knowledge, such a yogi will not have to face any obstacle at any station, on this path. 38. 

Induced by gods offering ‘Siddhis’ in the form of heavenly pleasures and super natural powers, a yogi does not at all get attracted or attached to them, like the sage Uddalaka. 39. 

This ‘Angisamaadhi’ the chief phase (angi) of yoga(Samadhi) is said to be of two kinds by the knowers of Yoga; one is named as ‘Sampradnyaata’ and the other as ‘Asampradnyaata’. 40. 

The special features of the former (Samprdnyata) are already told, now with reference to the explanation of the other one (Asampradnyaata), listen to the description of the states (Bhumikasa) of ‘Chitta’ (causal form of mind). 41. 

Bhumika (Base/background) of five types of Chitta. 

The five states of Chitta:- The Kshipta, Moodha, Vikshipta, Ekaagra and Ruddha are the five states of Chitta (mind). These are the different modes of mind as well as the ascending stages. 42. 

The first two (Kshipta, Moodha) are quite unfavourable to Samdhi. The third - Vikshipta could be at times useful for meditation. 43. 

The state (Ekarga) in which the mind is concentrated, is said to be as good as ‘Sampradnyaata Samaadhi’. Restraint (Rodha) of all modes or activities of mind is called as ‘Asampradnyaata Samaadhi’ 44. 

In this state, the mind is completely absorbed in Hari, the ocean of bliss, thus merged in it, a yogi is not aware of anything else, inside out. 45. 

O sage, when he comes to the wakeful state the other modes of mind could be there for a while, but they subside slowly like fire without fuel. 46. 

Then the yogi, being one with the Brahman, experiences complete tranquillity and the supreme bliss beyond words, in his heart. In that state of Samadhi, the sage perceives everything, whatever gross and subtle elements in his body, in their own positions and functioning. In the space of his own heart, on his own, going through the Nadis (vital paths in his body), related to that (particular) subject, he perceives whatever is there in the universe. 47- 49.

O knowledgeable one, whatever a yogi sees, as Nadi-chakra and other physical (bhautika) entities, in his body, all that I shall narrate to you, which is known to yogis having insight in the science of yoga. 50. 

Thus ends the sixtieth chapter entitled, ‘narration of Yoga components: Pratyahar, Dharana, Dhyana and Samadhi (Antaranga Yoga),’ in the fifth Prakaran of Satsangi jivan, the life story of Lord Narayan, also titled as Dharmashastra. (the rules of the code of conduct). 60