The continued practice of dharana will eventually become dhyana. Dhyana is the second limb of Samyama, the simultaneous practice of the three last limbs of yoga. For meditation, Iyengar recommends placing concentration specifically on the breath because, “nothing penetrates deeper than breath or is more pervasive.” The breath is a common point of focus during meditation, as it is easily accessible—certainly, we can always come back to the breath.

To put dhyana into perspective, think about when you sit for meditation. Let’s say you begin to focus on the breath. Perhaps you choose to notice how the belly moves in and out with each breath. This moment of concentration is dharana. Then you think about how your foot feels—this is a distraction. Then back to the breath. Inhale. Exhale. Inhale. Exhale. Then you think about how you need to stop at the grocery store on the way home. You think about what you need to buy there. Then you notice your mind is distracted and guide it back to the breath. This is the mind. The mind is always on the go, chasing thoughts. Dharana seeks to rein the attention back to the moment—to one single point.

When the moments of dharana become longer, say, a few minutes or more of maintaining your attention on the breath without distractions, the transition to dhyana has taken place. When the mind no longer chases each distracted thought, but rather remains concentrated on the object of choice, without interruption, dhyana is experienced. Dhyana opens up space, so to speak, for the calm that sets the stage for a deeper connection to be made in the next limb, Samadhi.

Next time you sit for meditation, notice the stream of concentration. Do the moments of concentration alternate with many thoughts? Do you notice longer stretches of time when you are able to maintain your attention on your breath (or the object of your focus)? Observe the patterns without judgment. Remember, this is practice. It will always be just practice.

Dharana is the first limb of Samyama, the simultaneous practice of the three last limbs of yoga. With dharana the focus moves inward. According to Desikachar, “This is what happens in dharana: we create the conditions for the mind to focus its attention in one direction instead of going out in many different directions. We encourage one particular activity of the mind and, the more intense it becomes, the more the other activities of the mind fall away.” He goes on to say that this one point can be anything at all, but it is always just a single object.

The object of concentration could be a certain chakra (energy center), mantra (sound), mental image, or anything you choose. For example, when you sit quietly and maintain your focus only on the breath for an extended period of time, you are practicing dharana. At first, the mind will wander to all sorts of thoughts, but over time, with practice, the distractions fade and the mind becomes more focused.

The practice of dharana can be particularly helpful if you find yourself getting caught up in emotions. During such times, the mind fills with distracted thoughts, many not even based on reality. (Think of the last assumption you made when you were upset. Often, these assumptions are not even real, and thus, not based on reality.) Taking some time to detach from negative thought patterns by first practicing pranayama (to center), then pratyahara (to remove sensory distractions), and finally dharana, can be a great practice for times when your thoughts seem to overtake you.

The dualistic theory of creation or causation is called Sankhya Philosophy and it appears in texts as ancient as the Upanishads and the Bhagavad Gita. Its founder was the sage Kapila who is considered by scholars to be older than Buddha. It is also the theory of creation recognized by both Yoga and Ayurveda.

Sankhya means “empirical” or “number.” It explains creation in a manner where the implicit becomes explicit and where there exists neither production nor destruction. All of creation stems from the two facets of Sankhya: Purusha and Prakriti. Purusha is pure consciousness, the soul, Self, or knower. It is not substance, rather essence, beyond time and activity. Prakriti is matter and Nature. It is the power of manifestation in all objects and holds all three Gunas in equilibrium.

Modern science affirms Sankhya Philosophy. The First Law of Thermodynamics states that energy can be transformed, but neither created nor destroyed. Einstein’s equation E=mc² explains that matter and energy are interchangeable. Energy is stored in matter and matter can be converted to energy. The constant speed of light (3 x 108 m/s) is the factor c. Moreover, the dualism of the Particle-Wave Theory holds that light behaves like a wave and a particle at the same time.

In short, both the ancient philosophy and modern science contend that there is no difference between the energy that grows a walnut and the walnut itself. All of existence is two things at once.

Running Along the Beach by Joaquin Sorolla

As our investigation of the Purusharthas continues, we come to the third aim, Kama, which means longing, wish, or desire. Kama pertains to the enjoyment of life and needs to be in balance with Dharma (duty) and Artha (means) if we are to experience the final aim, Moksha or liberation. It should not be the central focus of life. Proper expression of pleasure of the senses occurs when it is in harmony with the mind and spirit. The goal is to satisfy our desires and be freed from them, rather than to become increasingly snarled up in indulgence.

The Noble Truths, however, state that desire is the cause of all suffering. We can evaluate which desires cause pain and why, after which we can attempt to use the strong force of desire productively. With the help of contemplation and skillful action, we watch our desires evolve into something that supports dharma, artha and our spiritual practice in general. As we transform, so do our desires. We become capable of seeing the beauty and joy in everything, even hardship. Eventually we mature and wish to be of service to others.

According to Vedic Astrology, three houses correspond to Kama. The third house of ego and personal interests shows where self-will grows into skillful action. The seventh house of relationships with others demonstrates how codependency evolves into cooperation. Finally, the eleventh house of gains indicates how blind ambition becomes service to others. Influences on these houses in an individual birth chart reveal how much self-created misery we might experience before we bring awareness to it.

Next time we will consider the final aim, Moksha.

Fire, or Agni in Sanskrit, is one of the five basic elements of creation. It dominates the Pitta dosha of Ayurveda. Agni allows for heat, light, color and vision and is essential for combustion, cooking and our ability to digest food. When the element of fire within us is unsupervised, it will lead to mental frustration and irritability. Anger, aggression, fury, and rage can easily follow. It is the root cause of most combativeness. Agni also expresses as enthusiasm and desire. Its power can be used to satisfy one’s own needs and wants, or it can be used for the benefit of all. In its highest expression, however, Agni is the source of self-discipline, purification and transformation.

The Vedic fire ceremony is an instrument that harnesses this sattvic quality of Agni. The Vedic fire ritual, known as Homa, Puja or Yajna, is considered sacred. This ancient ritual is performed at precise times depending on celestial events. Daily sunrises and sunsets, monthly lunation cycles or major planetary transits are used as guides for timing. In mundane life they are used in celebration of birth, marriage or death. A “kunda”, a square pit that faces all four directions, is used to contain the fire. Practitioners offer into it gifts of grains, ghee, herbs and seeds as specific mantras are repeated. The sacred fire coupled with prayerful intention removes fear, spreads joy, burns karma, purifies the environment and creates conditions for peace and prosperity. The fire ceremony is among the most powerful of spiritual practices because it beckons the burning up of the ignorance, delusion and obstacles that keep us from the success of knowing our own divinity.

Lakshmi, the Beloved of Lord Vishnu, is the Goddess of abundance and prosperity. Her dominion is wealth, material comfort, generosity and tenderness. Her energy, associated with the feminine Moon, allows for the expression of the Niyama of Santosha, defined as contentment. The mantra SHREEM is the beej mantra for Lakshmi and recitation of this sound calls forth her many blessings, primarily to assist those treading the householder path.

For those with a daily meditation practice already in place (hopefully many of you reading this) a round of japa, or 108 repetitions of the mantra, is suggested for 40 days. An image of Lakshmi or the symbol for Shreem at the meditation seat can be helpful. As a matter of intention, the meditator can offer the resulting blessing to anyone, or everyone, whatever seems best. The first to receive the gem of Goddess Lakshmi’s blessings without fail, however, is always the one doing the practice him/herself. Shreem, Shreem, Shreem.

Brahma, Vishnu, and Shiva

In the Vedic tradition, the ancient root of yogic philosophy, the concept of God or Supreme Reality is understood in a three-fold manner. The triple function of God, Trimurti in Sanskrit, is expressed as Brahma the creator, Vishnu the sustainer and Shiva the destroyer. Each energy has a specific task. Let us examine them.

Lord Brahma is the creative aspect of God and his consort is Goddess Saraswati. Brahma is depicted with four heads, allowing him to see in all four directions. He carries a bow, scepter, water jug and book which is understood to be the Vedas. Saraswati presides over knowledge and wisdom. Those who pursue knowledge, creativity, and academic excellence and follow the jnana yoga path invoke this
aspect of the divine.

Lord Vishnu is the preserving aspect of God. He protects dharma and universal order. His consort is Goddess Lakshmi who administers abundance and material resources for those treading the householder path. His blue image wearing a hood of snakes and carrying a conch shell, club, discus and lotus is a gentle one. The planets in our solar system that sustain life are said to be manifestations of Lord Vishnu. Devotees of the bhakti path call upon this aspect of Spirit.

Lord Shiva is the aspect of God that destroys and his consort is Parvati, the Goddess who resists and realigns. Shiva eliminates waste, excess, attachments, imperfections and undesirable thoughts, habits and tendencies. His head is adorned with a crescent moon and a third eye. The snake around his neck
indicates the courage necessary for inner transformation. Shiva energy appeals to those involved in solitary and rigorous austerities and meditation practices.

All natural phenomenon and spiritual evolution, however, begin with destruction. The great Yoga Masters remind us that we must empty our glass before we fill it. Only then can creation and preservation occur.