Dharana
Sanskrit: धारणाTransliteration: Dhāraṇā (IAST)
Translation: “concentration”
A Concise Dictionary of Indian Philosophy
Translation: "concentration; support; single-mindedness; "holding, bearing"; to keep in remembrance
Definition:
The Yoga Darśana (Gangānātha Jhā)
Translation: "Steadiness"
Commentary: "fixing of the mind to a definite point in space occupied by the Divinity that forms the object of meditation, such for instance as the lotus of the heart, the center of the brain, and so forth."
The Science of Yoga (I. K. Taimni)
Translation: "concentration; holding on to one idea or object in the mind or by the mind"
Commentary: "In Dhāraṇā, as this first stage is called, the mind is confined within a limited sphere defined by the object which is being concentrated upon. The phrase Deśa-Bandhaḥ means confinement within a territory which allows a limited freedom of movement. The mind is interned, as it were, within the limited mental territory and has to be brought back immediately if it strays out. The reason why a limited freedom of movement is possible when the mind is being concentrated upon a particular object will be seen if we remember that every object has innumerable aspects and the mind can consider these aspects only one by one. So that, while it takes up one aspect after another it is moving and yet really fixed on the object of concentration. Or it may be that the object may involve a process of reasoning consisting of many steps connected logically with each other and forming an integrated whole. Here, also, there can be movement without really leaving the object of concentration. It is only when the mind gets out of touch with the object and an unconnected and irrelevant object enters it that Dhāraṇā may be considered to be broken. The main work in Dhāraṇā therefore consists in keeping the mind continuously engaged in the consideration of the object and to bring it back immediately as soon as the connection is broken. The objective which the Sādhaka should place before himself is to reduce progressively the frequency of such interruptions and to eliminate them completely ultimately. But it is not only the elimination of interruptions which has to be aimed at but complete focusing of the mind on the object. Vague and blurred impressions should be replaced by sharply defined mental images by increasing the degree of alertness and power of attention. So, the condition of the mind during the period when it is engaged with the object is as important as the frequency of the interruptions which break the connection. But as the nature of this stage of concentration is generally understood we need not elaborate this point further." (p. 247)
"In practising Dhāraṇā it is found that as the depth of abstraction increases and the grip over the mind becomes stronger, the frequency with which the distractions appear becomes smaller. So, continuity should be regarded as a gauge for measuring the necessary control over the mind and intensity of concentration." (p. 249)
References:
Translation: "concentration; support; single-mindedness; "holding, bearing"; to keep in remembrance
Definition:
- The sixth limb of the Yoga discipline. It is the concentration of the mind (Citta) on some object with fixed attention. A technique for centering the mind and preparing it for true meditation.
- According to Jainism, it is a stage in which the full knowledge about an object leaves an impression.
- A centering technique described in the Śaivite text, Vijñāna Bhairava.
The Yoga Darśana (Gangānātha Jhā)
Translation: "Steadiness"
Commentary: "fixing of the mind to a definite point in space occupied by the Divinity that forms the object of meditation, such for instance as the lotus of the heart, the center of the brain, and so forth."
The Science of Yoga (I. K. Taimni)
Translation: "concentration; holding on to one idea or object in the mind or by the mind"
Commentary: "In Dhāraṇā, as this first stage is called, the mind is confined within a limited sphere defined by the object which is being concentrated upon. The phrase Deśa-Bandhaḥ means confinement within a territory which allows a limited freedom of movement. The mind is interned, as it were, within the limited mental territory and has to be brought back immediately if it strays out. The reason why a limited freedom of movement is possible when the mind is being concentrated upon a particular object will be seen if we remember that every object has innumerable aspects and the mind can consider these aspects only one by one. So that, while it takes up one aspect after another it is moving and yet really fixed on the object of concentration. Or it may be that the object may involve a process of reasoning consisting of many steps connected logically with each other and forming an integrated whole. Here, also, there can be movement without really leaving the object of concentration. It is only when the mind gets out of touch with the object and an unconnected and irrelevant object enters it that Dhāraṇā may be considered to be broken. The main work in Dhāraṇā therefore consists in keeping the mind continuously engaged in the consideration of the object and to bring it back immediately as soon as the connection is broken. The objective which the Sādhaka should place before himself is to reduce progressively the frequency of such interruptions and to eliminate them completely ultimately. But it is not only the elimination of interruptions which has to be aimed at but complete focusing of the mind on the object. Vague and blurred impressions should be replaced by sharply defined mental images by increasing the degree of alertness and power of attention. So, the condition of the mind during the period when it is engaged with the object is as important as the frequency of the interruptions which break the connection. But as the nature of this stage of concentration is generally understood we need not elaborate this point further." (p. 247)
"In practising Dhāraṇā it is found that as the depth of abstraction increases and the grip over the mind becomes stronger, the frequency with which the distractions appear becomes smaller. So, continuity should be regarded as a gauge for measuring the necessary control over the mind and intensity of concentration." (p. 249)
References:
- Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
- Jhā, Gangānātha (1907). The Yoga Darśana: The Sūtra of Patañjali with the Bhāṣya of Vyasa. Bombay: Rajaram Tukaram Tatya
- Taimni, I. K. (1975). The Science of Yoga: The Yoga-Sūtras of Patañjali in Sanskrit with Transliteration in Roman, Translation in English and Commentary: Theosophical Publishing House. p. 247, 249)
