When the mind has become pure the chances of its being ruffled by external disturbances are greatly reduced. At such a stage the yogin takes a firm posture (âsana) and fixes his mind on any object he chooses. It is, however, preferable that he should fix it on Îs'vara, for in that case Îs'vara being pleased removes many of the obstacles in his path, and it becomes easier for him to attain success. But of course he makes his own choice, and can choose anything he likes for the unifying concentration (samâdhi) of his mind. There are four states of this unifying concentration namely vitarka, vicâra, ânanda and asmitâ. Of these vitarka and vicâra have each two varieties, savitarka, nirvitarka, savicâra, nirvicâra [Footnote ref 1]. When the mind concentrates on objects, remembering their names and qualities, it is called the savitarka stage; when on the five tanmâtras with a remembrance of their qualities it is called savicâra, and when it is one with the tanmâtras without any notion of their qualities it is called nirvicâra. Higher than these are the ânanda and the asmitâ states. In the ânanda state the mind concentrates on the buddhi with its functions of the senses causing pleasure. In the asmitâ stage buddhi concentrates on pure substance as divested of all modifications. In all these stages there are objects on which the mind consciously concentrates, these are therefore called the samprajñâta (with knowledge of objects) types of samâdhi. Next to this comes the last stage of samâdhi called the asamprajñâta or nirodha samâdhi, in which the mind is without any object. By remaining
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[Footnote 1: Vâcaspati, however, thinks that ânanda and asmitâ have also two other varieties, which is denied by Bhik@su.]
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long in this stage the old potencies (sa@mskâras) or impressions due to the continued experience of worldly events tending towards the objective world or towards any process of experiencing inner thinking are destroyed by the production of a strong habit of the nirodha state. At this stage dawns the true knowledge, when the buddhi becomes as pure as the puru@sa, and after that the citta not being able to bind the puru@sa any longer returns back to prak@rti.
In order to practise this concentration one has to see that there may be no disturbance, and the yogin should select a quiet place on a hill or in a forest. One of the main obstacles is, however, to be found in our constant respiratory action. This has to be stopped by the practice of prâ@nâyâma. Prâ@nâyâma consists in taking in breath, keeping it for a while and then giving it up. With practice one may retain breath steadily for hours, days, months and even years. When there is no need of taking in breath or giving it out, and it can be retained steady for a long time, one of the main obstacles is removed.
The process of practising concentration is begun by sitting in a steady posture, holding the breath by prâ@nâyâma, excluding all other thoughts, and fixing the mind on any object (dhâra@nâ). At first it is difficult to fix steadily on any object, and the same thought has to be repeated constantly in the mind, this is called dhyâna. After sufficient practice in dhyâna the mind attains the power of making itself steady; at this stage it becomes one with its object and there is no change or repetition. There is no consciousness of subject, object or thinking, but the mind becomes steady and one with the object of thought. This is called samâdhi [Footnote ref 1]. We have already described the six stages of samâdhi. As the yogin acquires strength in one stage of samâdhi, he passes on to a still higher stage and so on. As he progresses onwards he attains miraculous powers (vibhûti) and his faith and hope in the practice increase. Miraculous powers bring with them many temptations, but the yogin is firm of purpose and even though the position of Indra is offered to him he does not relax. His wisdom (prajñâ) also increases at each step. Prajñâ knowledge is as clear as perception, but while perception is limited to
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[Footnote 1: It should be noted that the word samâdhi cannot properly be translated either by "concentration" or by "meditation." It means that peculiar kind of concentration in the Yoga sense by which the mind becomes one with its object and there is no movement of the mind into its passing states.]
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