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Logical thinking is, therefore, a help in bringing about
concentration of mind. The test of logicality in thought is that
one feels a delight the moment one arranges one s thoughts
in a method. One feels a comfort within because of the
completeness introduced by the system of logic in the mind.
Logicality is a form of psychological perfection, and all
perfection is joy.
After having properly thought out the programme for life
and for the day, the programme of one s sadhana has to be
considered. What is my sadhana going to be? Thus may the
student of yoga cogitate seriously. Merely because one has
heard a lecture on yoga, it does not mean one has a clear path
set before oneself. After much hearing, there may still remain
some fundamental difficulty, that of choosing a proper
method of practice and coming to facts, not merely doctrines.
When one touches the practical side, an unforeseen problem
arises. This is an individual difficulty and cannot be cleared
in a public lecture. It is, therefore, necessary to find out one s
temperament, first, and decide upon the nature of one s case.
In as much as every mind is special in its constitution,
proclivity and temperament certain details peculiar to one s
mind have to be thought out clearly for oneself. Though it is
true that concentration is the purpose of all sadhana, the
kind of preparation for this concentration varies in different
types of yoga. Concentration is an impersonal action of the
mind, because, in this inner adventure, the mind attempts
gradually to shed its personality by accommodating itself,
stage by stage, with the requirements of the law that
determines the universe. The individual, being veritably a
part of the cosmos, cannot help owing an allegiance in some
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way, at some time, to the organism of the cosmos, and
concentration, in the language of yoga, is just this much, viz.,
the acceptance on the part of the mind that it belongs to a
larger dominion, call it the Kingdom of God, or the Empire of
the Universe.
Patanjali, in his aphorisms on yoga, has suggested
varieties of concentration of the mind on points which can be
external, internal or universal. A protracted and intensified
form of concentration is called meditation.
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Chapter 12
DHYANA OR MEDITATION
The pinnacle of yoga is the absorption of the mind in the
object of its concentration. The whole technique borders
upon an attunement of the subjective consciousness, in its
wholeness, to the structure of the object of concentration.
Normally, the object is severed from consciousness so that it
exists as an independent, material something, totally
incapable of reconciliation with the nature of consciousness.
However, under the scheme of the Samkhya, it does not
appear that in the perception of an object the consciousness
stands entirely independent of the influence exerted by the
object upon itself or, on the other hand, the attachment and
the relationship which it wishes to project, for some
extraneous reason, in regard to the object itself. According to
the Samkhya system, the object is totally independent of the
subject which is consciousness, the object being a mode of
prakriti and the consciousness being the Purusha manifest
through an individuality when it is engaged in an act of
cognition or perception. However, the Purusha, according to
the Samkhya, is infinite in its nature and hence its
assumption of the role of a percipient locally placed as a
finite entity in respect of the object of its knowledge is
unimaginable. This involvement of the infinite Purusha in an
association with finitude consequent upon its relationship to
prakriti s modes is its bondage. The freedom of the Purusha
is its return to its original status of infinitude by way of
abstraction of its relations with every form of objectivity,
which is prakriti in some degree of its manifestation. The
yoga system of Patanjali is, in the end, a gospel on the
necessity of severing all relationships on the part of
consciousness in respect of every type of involvement in
externality or objectivity, beginning with social relationships,
involvement in the physiological organism of the body, the
psychic structure of the antahkarana, or the internal organ,
the causal body of ignorance, and ending in the very
impulsion to enter into any mode of finitude, whatsoever.
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Yama, niyama, asana, pranayama, pratyahara, dharana,
dhyana and samadhi are these stages of the gradual
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