[ Pobierz całość w formacie PDF ] begins the last stroke that the Yogi deals, which decides his fate. This is the stage of dharana or concentration of the whole of one s psychic being (chitta). A perennial flow of dharana is called dhyana or meditation. If dharana is the drop, dhyana is the river. Many concentrations make a meditation. Qualitatively they are non-different, but functionally there is a distinction between them. In his work,  Concentration and Meditation , Sri Swami Sivanandaji Maharaj has explained the subject in great detail. Different schools prescribe different methods of concentration. The Buddhists have their own method, and the Jains another. The orthodox systems in India have various techniques of their own. The way in which one concentrates one s mind determines to some extent what kind of person one is and what samskaras or psychic impressions are within oneself. The nature of the target one chooses also is a clue to one s inner make. When the student enters into dharana, he can know something of his personal structure. He becomes an observer of himself and an object of his study. The rationale behind the practice of dharana has been earlier explained under the context of pratyahara. The reason behind the effort at concentration of mind is the same as that underlying the need for pratyahara. It is a psychological necessity with a deep philosophical background. Unless the  why of concentration is properly answered, one will not have satisfaction within and hence cannot take to the practice wholeheartedly. Many students desire to practice concentration. If they are asked  why , they have no good reply. There should be clarity first, for it is the index of conviction and an absence of it is a lack of any settled ideal before oneself. Concentration is the channelizing of the chitta or the psychic structure within towards 70 universality of being. This goal is achieved by many stages, with a graduated movement of the finite to the infinite. It was pointed out that worry and grief constitute an obstacle in the practice of yoga. As a matter of fact, Patanjali specially mentions these as some of the central opposing powers in the field of yoga. Unfortunately, life is always beset with sorrow and if we are to search for a man free from vexation of every kind, we would, perhaps, not find one. Yet, yoga cannot be successful if mental stress is to pursue man like a hound, wherever he goes. It is necessary for one, before any attempt at pratyahara, dharana or dhyana, to extricate oneself from these tormenting forces of the world. And the student may, from the point of view of this situation, be able to understand what an amount of effort is necessary on the path to keep the mind in balance; for balance is said to be yoga. It is only when the balance is upset, due to some factor in life, that worry sets in. Hence, the first step in yoga is not pratyahara or dharana, but a psychological disentanglement, or a stock-taking as people do in business, and a striking of the balance-sheet of the inner world. One has to find out where one stands. How can one do concentration or meditation if pains are to eat into one s vitals? There are many problems that are brought upon oneself through economic situations, social circumstances, family conditions, etc., as also personal health and mental stability. These are important aspects that have to be taken into consideration. Supposing that the student is deeply annoyed with someone, will he be able to sit for concentration at that time? No. Because the mind is already engaged in something else and is not prepared for concentration. It has already been given some work and it is trying to reconcile itself with negative conditions that have been thrust upon it. Yoga is a positive state, different from all moods of the day. There is nothing of the negative in the yoga way of life, neither in the mind nor in the perspective of one s vision. Misgivings about yoga are due to a want of proper understanding of its meaning. All anguish is to be set right. How to do this is a personal problem. It has to be dealt with on an individual consideration, as the answer varies from person to person. 71 Just as a physician does not treat patients collectively but pays them all individual attention, each question has to be taken separately and solved, unless they are all of a similar character. It need not be emphasized that a Guru is necessary, and [ Pobierz całość w formacie PDF ] zanotowane.pl doc.pisz.pl pdf.pisz.pl blacksoulman.xlx.pl