Concentration, the beginning of "meditation"

Dhaaranaa: The sixth limb of Yoga

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Kunal

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Om Sri Gurubhyo Namah. Salutations to all the teachers.

The process of Yoga is an involution into the Self.

The Yogi goes inwards, gradually and systematically dropping away outer layers. We start with the Yamas, which involves our dealings with people around us - simplifying our lives so that our interactions with others bring peace, rather than agitation, to the mind.

Next, we move to the Niyamas, where the Yogi simplifies their personal conduct - how they deal with themselves - such that their behaviour leads to peace and clarity. In addition, we may identify with our personal conduct and behaviours. Through the practice of the Niyamas, we are able to investigate and adjust them, and see them as “other”, rather than as “self.”

Third, the we stabilise the body with Aasana, allowing us to sit still and comfortably for long periods of time. This limb also helps us to see the body as an object, rather than as “me”, allowing the Yogi to move further inward without distraction.

Fourth, we practice Praanaayaam to stabilise the breath, and in doing so, calming and stabilising the mind, and fifth we practice Pratyaahaar, which allows the Yogi to abstract their senses from their respective objects.

These five limbs are known as “bahiranga” (बहिरङ्ग, pronounced buh-hir-ung), or “the “external limbs” of Yoga.

This week, we will begin a discussion on the “antaranga” (अन्तरङ्ग, pronounced un-ter-ung), or internal limbs, often lumped together, colloquially, as “meditation.” In Yoga, these three limbs are also known as samyam (संयम, pronounced sum-yum).

The Eight-Limbed (Ashtaanga) Yoga: In this article, we are discussing the sixth limb of Yoga, Dhaaranaa, or concentration.

त्रयं अन्तरङ्गं पूर्वेभ्यः॥

Trayam antarAngam poorvebhyah

These three [Dhaaranaa, Dhyaan, and Samaadhi] are [more] internal [than the other five] limbs.

- Yoga Sutra, 3.7

Dhaaranaa: Concentration

देशबन्धश्र्चित्तस्य धारणा॥

DeshaBandhasChittasya dhaaranaa

Dhaaranaa is the fixing of the mind in a space.

- Yoga Sutra, 3.1

The word dhaaranaa (धारणा, pronounced dh-aah-ruh-naah) literally means “concentration” or “steadfastness”. Traditional commentators compare it to the flow of oil on a surface. Initially, the flow is broken up and the oil starts to form multiple streams or globules. However, when the flow increases, the oil forms a single steady stream.¹

The flow of attention is compared to a stream of oil. At first, it is spotty - one drop at a time, creating several streams. With more flow, however, it becomes a steady stream. Image Credit: SBS

Dhaaranaa is the sixth limb of Yoga. It is the practice of keeping the mind fixed on an object, and returning it back to the object when (not “if”) the mind wanders.

The actual technique of Dhaaranaa is very simple:

1. Focus on an object.

2. When attention wanders, acknowledge that it has wandered.

3. Return attention to the object, without judgement.

4. Repeat.

There is no fancy philosophy, or any special knowledge, required to practice this. Just sit down, bring the mind to the object, and when it wanders, bring it back without judgement.²

As you get good at this, you will find that you are able to concentrate on anything at all, no matter how “boring” or “unstimulating” you may have found it to be otherwise.

Aalambanaa: Support for the mind

In order to practice dhaaranaa, we must first pick an object. This object is known as the aalambanaa (आलंबना, pronounced aah-lum-buh-naah), or support. This is important because focus can only take place when there is an object for the mind to focus on.

The aalambanaa can be anything at all - the breath, sensations, an image, a flame, a yantra, a mantra, an attitude like loving-kindness or compassion, or anything else. Patanjali suggests a number of possible aalambanaas in the first chapter of the Yoga Sutra:

1. Ishvar

2. Om

3. The Four Attitudes

4. Breath

5. Sensations

6. Luminosity of mind

7. A mind free from desire

8. The content of dreams and deep-sleep

यथाभिमतध्यानाद् वा ॥

YathaAbhimataDhyaanaad vaa

Or, [mental calm can come from] focusing on any object that the mind finds agreeable.

- Yoga Sutras, 1.39

The object itself does not really matter, because ultimately all objects will lead you to the same goal.³

However, it is recommended, at least for beginners, to pick an object that does not agitate the mind or increase the kleshas (in particular, “I am”-ness, attraction, aversion, and fear).⁴

Having said this, traditional commentators strongly recommend theistic aalambanaas such as the names or images of God. These are well-established in individual traditions (e.g. names of Allah, images of Jesus, Shiva, Kali, Ganesh, Krishna, Vishnu, Buddha, etc.), and come with emotional valence (ie. one may feel automatically drawn to them).⁵

This feeling of love or attraction towards a deity (known as anuraag) can be helpful for the Yogi because the mind will automatically be drawn to the object, and because any image of God ultimately represents the goal of Yoga - Moksha.

However, not everyone is theistically-inclined, and so any alambanaa will do.

Additionally, the Yogi should pick one aalambanaa, and stick to it. The more one switches around from one object to another, the more difficult it is to go deeper. For example, if you pick the breath, stick with the breath. If you pick a mantra, stick with that same mantra. As a matter of fact, this tendency to flip between one aalambanaa and another is directly called out as an obstacle to samaadhi - aalabdha-bhoomikattva.

Just pick one and stick to it. All aalambanaas lead to the same place. Shifting aalambanaas delays the Yogi from deepening their practice. This tendency to shift between one aalambanaa and another is one form of the obstacle called aalabdha-bhoomikattva, or inability to find a base.

The practice of mantra-deeksha, where the Guru gives a secret mantra to the disciple, is a good way to ensure that the student does not deviate, since the student is more likely to stick to a mantra that is given to them, rather than one that they selected on their own.

However, in absence of a human Guru to give you a mantra, just select whatever works for you, and know that the aalambanaa is just the doorway to the goal, not the goal itself.

Preparation

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मन:। नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्॥

तत्रैकाग्रं मन: कृत्वा यतचित्तेन्द्रियक्रिय:। उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये॥

समं कायशिरोग्रीवं धारयन्नचलं स्थिर:। सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्॥

Shuchau deshe pratishthaapya sthiramAasanamAatmanah, NaAtiUcchhritam naAtiNeecham chailaAjinaKushaUttaram

TatraEkaagram manah kritvaa yataChittaIndriyaKriyah, UpavishyaAsane yunjyaadYogamAatmaVishuddhaye

Samam kaayaShiroGreevam dhaarayanNaChalam sthirah, Samprekshya naasikaagram svam dishashChaAnavalokayan 

To practice Yoga, one should find a stable seat (Aasana) in a clean place, by placing kush grass, deer skin, and a cloth one over the other. The seat should neither be too high, nor too low.

While seated [there], make the mind one-pointed, controlling the movements of the mind and senses. [In this way] the Yogi should strive to purify the mind.

Holding the body, neck, and head still, in an even/straight line, gazing at the point between the eyebrows, not allowing the eyes to wander in various directions, [the Yogi practices meditation].

- Bhagavad Gita, 6.11-13

Desh: Place

As you progress in your practice, you will be able to practice meditation anywhere at all. However, in the beginning, it is helpful to pick a particular place in your home to practice.

The place should be clean and welcoming, with carefully chosen associations, and with minimal distractions.

Let us consider, for example, if you were to practice in a dirty or unwelcoming place. More than likely, such a place would start to generate an aversion in the mind. Then, the mind will associate this aversion with the practice, and over time you will feel less and less like practising.

Now let us consider prior associations. As we go about our lives, the mind makes associations between various thought patterns and sensations. For example, the smell of a particular incense may remind you of a temple, while the smell of food reminds you of the feeling of hunger. These associations vary from person to person. For example, the sound of rain may generate feelings of calm in one person, but generate feelings of distress in another, all based on prior associations with that sound.

In Yoga, we can use this tendency of the mind to build new associations that will help rather than hinder our practice.

For example, if you decide to meditate on your bed, the association of the bed with sleep may lead to drowsiness. Alternatively, if you were to meditate on the couch in front of a TV or laptop, the association of that spot with watching content may lead the mind to feel distracted.

On the other hand, if you were to pick a totally new spot, or a place which you associate with peace and calm, the mind will more easily sink into meditation.

In particular, you can set up an altar of some sort, with objects to activate different senses. Traditional altars in theistic “Hindu” schools often include an image or icon of a deity (for sight), a candle or a flame (for touch), incense (for smell), prasaad like sugar, or water with a herb (for taste), and a bell (for sound).

The logic behind this is that the more senses you engage, the stronger the associations will become, and so the easier it will be to “drop in” to a feeling of peace when you come to that place.

Finally, in terms of distractions, for most of us practising dhaaranaa, our Pratyaahaar may not be perfected. Specifically, the mind is likely to be drawn outward towards distractions. While the eventual goal is to strengthen Pratyaahaar enough to be impervious to any distraction, this takes time and practice. Given this, in the beginning, it can be helpful to find a place that is free from sense distractions (e.g. sounds, smells, etc.).

Sadhana in this context refers to spiritual practice. Literally, it refers to the “means” of Realization/Moksha.

When selecting a place, keep in mind that limitations of cleanliness, associations, and distractions are only to be kept in place at the beginning. As your practice grows stronger, these training wheels can be removed, and you can drop into meditation anywhere at all.

Kaal: Time

Just like with choosing a place, while eventually you should be able to drop into meditation at any time of day, choosing a particular time for meditation can be tremendously helpful in the beginning.

This is especially true if you have a hard time keeping up the habit.

Depending on your tendencies, you may choose one of the following:

1. A particular time (e.g. 7 am, 6 pm, 9 pm, etc.)

2. Immediately after another habitual activity (e.g. after your morning shower, after lunch, after work, etc.)

Either way, the goal is to have a set time at which you meditate on a daily basis, eventually increasing the frequency to twice or thrice per day.

In terms of duration, it is best to start small, and build up as your practice matures. To start, even five minutes is sufficient, but be sure to build up the practice to longer durations.

The length of a session is not an indicator of success (e.g. two hours per session is not necessarily “better” than fifteen minutes per session), but it does take time for the mind to settle. This can be likened to a jar filled with a mixture of water and dirt - it takes some time for the dirt to settle down.

Over time, with practice, shorter sessions can lead to the same outcome, but in the beginning, the more time you give your mind to settle in, the more likely you will be to access deeper states.

तीव्रसंवेगानां आसन्नः॥

TeevraSamvegaaanaam asannah

[The goal is] near for those who practice with intensity and vigour.

- Yoga Sutra, 1.21

There is no diktat for how long to practice or when to practice. However, the more intensely you practice, the faster you will progress.

The main thing here is consistency.

If you practise for an hour, but are only practising once every few days, randomly, the progress will likely be less as compared to if you were to practice for fifteen minutes every day at the same time. Don’t take my word for it - try it for yourself!

Aasana: Posture

Dhaaranaa is exclusively a practice to be done in a stable position. Often, one may hear of “walking” meditation as an alternative to seated meditation. While this is certainly a useful practice, it does not fall into the category of Dhaaranaa, but rather into the category of eka-tattva-abhyaas - a preliminary practice to calm and settle the mind. Thus, walking meditation is not an alternative, but a supplementary practice.

Specifically, the posture should be stable and comfortable:

स्थिरसुखं आसनम्॥

SthirSukham aasanam

The seat/posture [should be] stable and comfortable.

- Yoga Sutras, 2.46

There are several postures, some of which we have discussed at length in this article.

The core idea is that the body should be still, comfortable, and that the back should be upright, with the head, neck, and torso in alignment.

P: Why?

The state of the mind is greatly influenced by the position of the body.

For example, if the body is lying down, or if the spine is hunched over, the mind starts to become tired. If the body is in motion, the mind moves outward, since it will be at least somewhat occupied with the next movement, and with the senses moving around to ensure the safety of the body. However, if the body is still and comfortable, the attention is free to move inwards.

If sitting on the floor is not comfortable, you can try to raise your hips above the level of your knees. This will straighten the back.

For folks with tight hips, sitting on top of a cushion such that the knees are below the hips leads the back to straighten out. Try this if you have a hard time sitting on the floor.

If this is still uncomfortable, try to sit on the edge of a chair, without using the back support, and keeping the feet firmly planted on the ground.

As for the hands, place them in any position that is comfortable. If you have a difficult time finding a comfortable position, you can touch the tips of the index finger and thumb on each hand to form the “chin mudraa” (aka gyaan mudra), keep your palms on your legs facing up or down, or place your palms one on top of the other.⁶

If you feel the desire to move or fidget during the practice, simply notice it, acknowledge it, and watch it with curiosity as it rises and drops away.

Sankalp: Intention

We may find that as we try to practice, “to-do list” related thoughts arise. While this is expected, the Yogi can minimize this by setting an intention, or sankalp, at the beginning of the session. This can be as simple as reminding the mind that you intend to sit in your Aasana until the bell rings, and that you will address anything that needs to be done after the session is over.

Sometimes, just a verbal intention may not be enough. In this case, it can be helpful to visualize yourself placing all of your daily worries on your altar, at the feet of your chosen deity, or even in an imaginary box. Once you have done this, remind your mind that all of these worries and thoughts will be there once you are done.

For more on this topic, take a look at the article on santosh (contentment) - the second Niyama. If santosh is cultivated regularly, there may not be a need to set a sankalp at the beginning of each session, although it may be helpful to give the mind explicit permission to relax, reminding it that there is “nowhere to go, and nothing to do.”

In this context, intention is not a topic or affirmation like “self love”, “abundance”, “clarity”, or “compassion.”

Although these kinds of intentions can be tremendously powerful, if practised during Dhaaranaa, they can detract from the ultimate purpose of Yoga by drawing the mind out towards linguistic meanings and gross and subtle objects such as love, wealth, and particular mental conditions.

Informing others

If you do not live alone, you may find that you are distracted in the middle of a session by someone calling your name, or requiring your attention. This could be your children, your spouse, your roommate, or anyone else that you share space with. In fact, beyond sharing physical space, it could even be someone who expects you to return their call or text immediately.

To avoid this, it is important to inform others of your intention to meditate at your chosen time. Ask them if there is anything that they need of you before going into meditation, and set the expectation that you will be unavailable during that time. If it helps, you can set a timer on your phone, and place that timer in plain sight. That way others can know how much longer you will be.

As you start to access deeper states, you may find that you are so impervious to distraction that even if something is important, you do not register it. At this point, it can be helpful to provide others with a specific word or mantra that will pull you out of the state as an emergency stop-button. This way, you can drop a “seed” in your mind that you only stop your meditation if you hear that particular word.

The technique is simple, but that doesn’t mean it is easy! Set a timer for fifteen minutes and try it for yourself.

Next week, we will discuss the goals of dhaaranaa, and what is going on from the perspective of Yogic psychology.

Until next time:

1. Set up a place in your house to practice.

2. Select at least one fixed time to practice, and choose a duration that feels reasonable to you. This can be as little as five minutes to begin with.

3. Download an app or set a timer with a nice sound.

4. Practice once per day, for your decided duration. If you skip a day, write down the reason that you skipped, without judgement, and look back on your notes at the end of the week to see if you find any patterns.

5. Notice if your fulfillment of the Yamas and Niyamas on a given day helps your practice.

Next week: Dhaaranaa Part II: Breaking the cycle of thought

1. The initial flow of oil can be compared to dhaaranaa. Once it becomes steady, this is the next limb, called dhyaan.

2. It can help to bring the mind to a space within an object, or to the space that the object occupies. If the object is a thought, this space can be the point between the eyebrows, or the heart.

3. More on this later when we discuss the levels of Samadhi - the eighth and final limb of Yoga.

4. Later on, picking such objects is a way to reduce the intensity of the kleshas, but it can initially be a distraction.

5. Some people may also feel averse to theistic aalambanaas. If you fall into this category, select something more neutral like the breath, another bodily sensation, or a Yantra.

6. One advantage to using a mudra is that the mind will start to make the association between a calm mental state and the position of the hand. Later on, if you are feeling mentally agitated, you can bring your hands into that position to “trick” the mind into calming down.