dhāraṇāDevanāgarī: धारणा Translation: retaining, keeping back; collection or concentration of the mind; to exercise concentration; the act of holding, bearing, wearing, supporting, maintaining; Similar words:vidhāraṇā Related concepts:pratyāhāra, dhyāna, samādhi, prāṇāyāma, aṣṭāṅga, deśa
Appears inYoga Sūtra: Sāṃkhya Kārikā:
Click here for complete Saṃskṛta Index
“The outer layer of meditative reflection,
as in Dhāraṇā, can reveal psychic symptoms,
which we might compare to the branches
of a tree, such as confused attractions,
confused aversions and the fear of loss.”
– Paul Harvey on Yoga Sūtra Chapter Two verses 7-9
“Prāṇāyāma leads to this. Pratyāhāra,
to see without the senses distracting or pulling the mind,
and Dhāraṇā –
To see without the mind losing itself,
because of colouring or expectations.
Dhyānam arises out of this.”
– TKV Desikachar on Yoga Sūtra Chapter Two verse 49
“Dhāraṇā is the process of ‘holding onto’ the object.
Dhyānā is the process of ‘linking with’ the object.
Samādhi is the process of ‘integration into’ the object.”
– Paul Harvey on Yoga Sūtra Chapter 3 verses 1-3
“Dhāraṇā is when we create a condition so that the mind,
going in a hundred different directions,
is directed to one point.”
– TKV Desikachar Religiousness in Yoga Chapter Eleven Page 154
“Dhāraṇā is the contact.
Dhyāna is the communication.
Further, when we become so involved in an object that our mind completely merges with it,
that is called Samādhi.”
– TKV Desikachar Religiousness in Yoga Chapter Eleven Page 155
“Āsana and Prāṇāyāma can, according to the Yoga Sūtra,
create a condition where the mind is fit for Dhāraṇā.”
– TKV Desikachar Religiousness in Yoga Chapter Eleven Page 156
“The fourth way the mind functions is called Ekāgratā.
Here clarity has come about
and we have direction and are able to proceed.
What we want to do is much clearer
and distractions hardly matter.
This is also called Dhāraṇā which was explained earlier.
Yoga is actually the beginning of Ekāgratā.
Yoga suggest means to create conditions that gradually
move the Kṣipta level of mind towards Ekāgratā.”
– TKV Desikachar Religiousness in Yoga ‘The Way the Mind Functions and the Concept of Nirodha’ Chapter Eighteen Page 251
“Perhaps the best explanation of Dhyāna is given by Patañjali in the Yoga Sūtra Chapter Three verses One and Two, where he states that one must first fix the question (Dhāraṇā) and then link to it (Dhyāna).
One who is not able to fix the question is not able to succeed in Dhyāna.”
– TKV Desikachar Madras December 19th 1988
“To hold something exclusively for a length of time is Dhāraṇā.”
– Notes from my studies of the Dhyānamālika with TKV Desikachar
“We might want to consider the notion that the
most important standing Āsana is Samasthiti.
Its role is to ensure we engage with the next Āsana
from a place of attention and aware anticipation,
and after it, return to a place of fullness and reflection.
As if we are experiencing the fullness of the aftertaste
that naturally follows the ingestion of well-cooked food.
It’s learned Bhāvana is a quality of stillness within any
moment of inaction, ere to a transition to the next action.”
– 108 Postural Practice Pointers
Bhāvana on Śavāsana within a Śikṣaṇa Āsana practice.
“Inherent within the application of Śavāsana
as an Āsana within a Śikṣaṇa Krama practice,
is the active cultivation of a quality of Nirodha,
or what can be described as ‘witness awareness’.
As in the notion of the Cit observing the Citta.
Thus, a key to directing the attention in
Śavāsana, is to intentionally cultivate
a quality of passive observation.”
– 108 Postural Practice Pointers
“The ‘seed’ of potential for Ujjāyī as an
Ajapā Mantra abides within the ‘shell’ of
a Bhāvana for Ujjāyī as a Dhāraṇā Deśa.
The Deśa also needs to be supported by
utilising a locationally relevant Ādhāra,
as in this instance, the Viśuddhi Ādhāra.
Further considerations can be around the
linking of the sound of Ujjāyī to a semantic
thought-form, by adding Mano Japā Rūpa to
this Ajapā, as some do through using Haṃsa.
However, one could argue that this formation,
shifting from a non-language feeling-based
experience into a language thought-based
experience, can detract from the Bhāvana,
in that a unique Lakṣaṇa of Ujjāyī resides in
the notion of ‘sounding’ without language.”
– 108 Prāṇāyāma Practice Pointers
“Prāṇāyāma is regarded as a Tapas,
a Kriyā, which cleanses the Nāḍī,
It is a Sādhana which sharpens Agni
and helps to dissolve obstacles, thus
making the mind fit for attention.”
– 108 Yoga Practice Pointers
“Desikachar taught me that there were eight steps
in the journey towards learning the teachings.
– To come near to the teachings and remain
– To listen to the teachings with an open ear
– To seize hold of or grasp onto the teachings
– To concentrate on memorising the teachings
– To carefully reflect on the teachings
– To live with and put the teachings into practice
– To have some experiences from following the teachings
– To share and apply the teachings with others
In the other words the journey towards
coming near to, listening to, grasping, memorizing,
reflecting, applying, experiencing and sharing the teachings.”
– 108 Teaching Path Pointers
Links to Related Posts:
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- Prāṇāyāma within Rāja Yoga and Haṭha Yoga
- The breadth, depth and potential of Desikachar’s teachings on practice……
- Though there are many different aspects to formal ‘home’ practice……
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