Dhyāna Yoga and Prema Sādhana

Dhyāna Yoga and Prema Sādhana

From a gross perspective, yoga is of two types—Kriyā Yoga and Samādhi Yoga. Dhyāna Yoga falls under Samādhi Yoga.

Kriyā Yoga consists of three components:

1. Tapasyā (Austerity)
2. Svādhyāya (Self-study or Scriptural Study)
3. Īśvara Praṇidhāna (Surrender to God)

Tapasyā (Austerity)

Tapasyā, in essence, means practicing endurance of hardships with utmost awareness concerning the body and mind. Its purpose is to purify the mind so that it turns inward and becomes fit for Dhyāna (meditation) and Samādhi (absorption). While enduring hardship is a component of Tapasyā, it should not be excessive to the point of becoming unbearable for the body. The effect of Tapasyā is the purification of both body and mind.

Svādhyāya (Self-study)

Svādhyāya refers to the study of sacred scriptures, especially the repetition of sacred sounds given by the Guru. All mantras originate from Praṇava (Oṁkara), which is a designation for Īśvara (God). When practiced methodically, the repetition of Praṇava leads to direct realization of God.

Īśvara Praṇidhāna (Surrender to God)

Īśvara Praṇidhāna means fixing the mind on God. From a practical standpoint, it has two aspects:

1. Performing one’s duties and offering the fruits of one’s actions to Paramēśvara (the Supreme Guru of the universe).
2. Upon attaining the necessary qualification, this takes on a different form—here, Īśvara Praṇidhāna means offering not only the results of actions but also oneself entirely to the Divine. This is the superior form of Kriyā Yoga.

Kriyā Yoga is the preliminary discipline. Its practice makes the mind turn inward and purifies afflictions (kleśas). Dhyāna Yoga and Samādhi Yoga are higher stages. Samādhi is the matured state of meditation. However, it is important to remember that mere Samādhi is not Yoga. Until the mind is firmly established in Ekāgra Bhūmi (a state of one-pointed concentration), one cannot attain the state of Samādhi Yoga.

The Three States of Mind and Their Role in Yoga

The mind operates in different states:

1. Kṣipta (Restless)
2. Vikṣipta (Distracted but Occasionally Calm)
3. Mūḍha (Dull and Inert)

Spiritual progress is not possible in these three states because Rajas (restlessness) and Tamas (inertia) dominate them. Although Vikṣipta (distracted) contains some traces of Sattva (purity), it is still insufficient for Yoga.

For Dhyāna Yoga and Prema Sādhana (Love-based spiritual practice), the mind must be one-pointed (Ekāgra Bhūmi). When the vṛtti (mental tendencies) also become one-pointed, only then can the state of Yoga be attained.

False Concentration vs. True Yoga

Concentration can be induced in many ways. In countries like America, drugs are used to bring focus to the mind. Similarly, intoxicants like cannabis (Gāñjā) and bhāṅg momentarily nullify or still the mental tendencies. Such artificial concentration is not Yoga because it lacks the foundation of true mental steadiness.

Before attaining true Yoga, one must experience:

• A-yoga (a state of non-union or separation)
• The pain of disconnection (vi-yoga)

In Tāntrika Sādhana, a forcibly induced mental concentration is not true Yoga but false concentration (Ku-Yoga). The reason is that in such a state, one does not attain true Ekāgratā (one-pointedness) but rather a state of dissolution (drāvi-bhūta). In this state, even though the Supreme Reality (Parama-Tattva) is omnipresent, direct realization does not occur.

For true realization, the purity of the foundational state (bhūmi) is necessary.

Kriyā Yoga and the Burning of Afflictions (Kleśa)

Through Kriyā Yoga, the afflictions (kleśas) and impressions (saṃskāras) undergo “tanūkaraṇa”—meaning weakening, purification, or burning. Afterward, through Prasaṅkhyāna (intense meditative knowledge), the afflictions are completely burnt away.

Until the full goal of Kriyā Yoga is realized, the full benefit of Samādhi Yoga cannot be attained.