Controlling Mind in Practice

External cleanliness of the body has its own significance but the inner purity is more important. Purity of food is most important in keeping the mind pure. Sour, sweet, and bitter food excites the senses, increases instability and dullness in the mind. Therefore, the intake of juicy, soft and nourishing food that has been earned by righteous means has been considered best for the sadhak.

Keeping the body motionless or stable in one position (or posture) is called aasan. Controlling the flow of vitality (pran) according to one's will is called pranayam. There are many classifications and sub-classifications of the same. Pulling the senses from their objects of desire and utilizing them for selfk-upliftment is called pratyahar. In the latter, one has to force the senses, including the mind, to act according to the direction of the soul. Stubborn mule does not come under control easily. Senses too revolt in the beginning; but keeping a constant pressure on them helps in annulling their outward yearning for objects.

Yama, niyam, aasan, pranayam and pratyahar are five external aspects of yoga, which are related to the physical activities. Dharana, dhyan and Samadhi are internal aspects of sadhana, which are based on the emotional Endeavour of mind and intelligence.

Focusing the mind on a specific target for a set period of time is called Dharana. For this purpose one has to imagine some form of Divinity, for example Mother Gayatri. The mind has to be made stable in the idol of the chosen deity, or the flame of candle or the rising Sun, etc. The next step is Dhyan. When the mind becomes stable in the chosen object of contemplation e.g. a deity for a sufficient time, it is called dhyan. After practicing dhyan for a long time when the physical form of the deity disappears and the attributes of the deity become stable in the mind, it is called Samadhi. In this state a person forgets his physical body. The devotee and the deity become one. The inner consciousness supersedes the physical consciousness.

In the state of Samadhi, the respiration rate becomes slow. On the peaks of mountains, where the atmospheric pressure is low, the mountaineers get little oxygen for respiration, which produces difficulty in breathing. But the situation is different in Samadhi. Due to the stopping of fickleness of the mind nd the moment of the body, in the state of Samadhi, need of respiration is not felt. The wastage of pran (vitality) that occurs when the body is in motion or when the mind wavers is stopped in this state. As a result, the brain is filled with more and more pran which helps in loosening the knots of the mind. It is believed that impressions of several previous births remain stored in the brain. These impressions get appropriate light and energy in the state of Samadhi and also get the desired direction.

Several states of Samadhi have been described in 'Patanjali Yoga Darshan'. When the mind does not remain stable for a longtime on one element but contemplates on its name, meaning and knowledge, it is called savitark Samadhi. When the mind becomes more peaceful, it becomes stable in its meaning, it is called Nirnitark Samadhi. When the mind after contemplating on the subtle elements knows their forms, it is called savichar Samadhi. When the subtle form of the element too vanishes and the mind contemplates only on its knowledge is is called Nirvaichar Samadhi.