Pratyahara literally means “to take back what has been given out.” The mind projects outwards to the different objects of the world, so it means to withdraw the unsteady mind from those objects so that it may be directed internally for meditation. In Rajadhiraja Yoga there is a very scientific system to do this. It involves three phases, known as shuddhis: first the withdrawal of mind from objective physicality (the external world); then from subjective physicality (the physical body); and finally the withdrawal of mind from its own internal thoughts.

Good company and environment are also important. Withdrawal and concentration are made easier if the senses are receptive to subtle sensations, and the motor organs directed towards subtle expressions.

There is a further technique in which the “colors” of the mind – that is, all the different tendencies and propensities – are offered to the Cosmic Mind. This frees one from the attachment to those propensities, because it promotes the realization that one’s individual mind is also a part of the Cosmic Mind. With this realization comes the development of intuition and creative insight, as one gradually gains more access to the vast storehouse of Cosmic knowledge – past, present and future.


Dharana

Dharana means “to uphold the mind at a particular point.” That means concentration – to concentrate on one thing. It gives the ability to direct one’s mind wherever wanted. The undisciplined mind is like a wild horse: if you let it out in an open field it will run all over the place. But dharana tames the wild horse of the mind so it can be ridden anywhere. This is essential for meditation.

Rajadhiraja Yoga incorporates two types of dharana. The first is Tattva Dharana – concentration on the chakras with the help of the root (biija) mantras of those chakras. This gives control of the physical factors of the body, because it is the chakras themselves that control the factors that make up the body. For example, dharana done at the Muladhara Chakra (base of the spine) gives control over the solid factor and makes the body light. When dharana is done at the Svadhisthana Chakra (base of the genitals), one will feel fresh and clean as if just having taken a bath, because this is the controlling point of the liquid factor. It also gives the ability to bear thirst. Dharana done at the Manipura Chakra (navel) gives control over the luminous factor, so one can withstand extreme heat or cold. In fact, dharana gives the strength of mind to withstand all types of pain.

The chakras are psychic energy centers located along the spine. For most of us, they represent knots that bind the flow of psychic energy in the spine. Special practices help to strengthen the charkas and loosen these knots to allow the energy to flow more easily. Tattva Dharana also diverts the flow of energy towards the subtle. When the breath flows predominantly through the right nostril, the energy channel for crude expression is open. This is best for physical activity (work, exercise and sports), digestion of food and crude thought. When air flows through the left nostril, the mind tends to focus more on subtle thought and less on physical activity. Air flowing through both nostrils concurrently is best for psycho-spiritual practices such as meditation.

Tattva Dharana allows the mind to detach from things of a transitory and limited character, leading to the development of conscience and true wisdom. It is done in Viirasana because this posture gives short and intense concentration, as well as preventing hair loss if it is done properly.

The second type of dharana is called Chakra Shodhana, literally meaning “purification of the chakras.” By purifying the chakras – and all the nerves, glands and energy channels connected to them – meditation is made a lot easier. It infuses all the cells of the body with the most positive ideation. So while Tattva Dharana gives strength to the mind, Chakra Shodhana brings joy to it, instilling optimism and positivity. This type of dharana can be done in any asana, including the relaxation pose, or Shavasana. The only stipulation is that – as with all other lessons of meditation – the spine is kept straight.


Dhyana

Dhyana means meditation in the real sense of the term. Concentration is merely the initial stage – or jumping-off point – of meditation. While dharana is the stabilization of mind at one point, dhyana is a flow of mind: an uninterrupted flow towards the one object of ideation – just as oil flows continuously in one unbroken flow.

So dhyana literally means “to direct the mind in an unbroken flow towards the supreme goal.” When the practice of meditation was introduced into China from India, the Sanskrit word “dhyana” was translated as “chan.” From China to Korea it changed to “chen.” Then finally from Korea to Japan it became “zen.”

In Rajadhiraja Yoga there are two types of dhyana. The first is the practical aspect of Iishvara Pranidhana mentioned previously in Niyama. It employs the use of a chakra and mantra specific for each person – according to the individual’s personal vibration – to direct the flow of mind towards the goal. The second uses the highest and most subtle of ideations to direct the mind towards the Supreme. It is called Anudhyana, meaning “to follow” the supreme flow. This constant ideational flow leads one to the realization of the unity of all existence; leads the mind from form to formless, to the complete transcendence of itself into pure, limitless Consciousness.

“The one formless, beginningless and infinite Parama Brahma (Supreme Entity) is the only entity to be attained by living beings.” Shrii Shrii Anandamurtijii

Iishvara Pranidhana is practiced in Padmasana (Lotus Posture). If not accustomed to Lotus, Ardha Padmasana (Half-Lotus) or the simple cross-legged position (Bhojanasana), can be used. Anudhyana is practiced in Padmasana for women and Siddhasana for men. Dhyana generally makes the skin smoother, and enhances its glow and effulgence.


Samadhi

Samadhi is not a practice in itself; rather it is the result of all the previous practices. Samadhi literally means “sameness (absorption, or oneness) with the goal.” There are many possible goals; physical, psychic or spiritual, but Rajadhiraja Yoga recognizes only the spiritual goal, and hence only spiritual samadhi; that is merger in Cosmic Consciousness.

Although there are many different stages of samadhi, they can be classified into two general categories: savikalpa and nirvikalpa.

Savikalpa means “with vikalpa,” or “with mental thought or feeling.” So Savikalpa Samadhi is the state of absorption in the Cosmic Mind. Because the essence of mind (even the Cosmic Mind) is the “I am” feeling – the existential “I-feeling” – there remains, therefore, in this samadhi the feeling of existence, or “I am.” It is the result of Iishvara Pranidhana.

Anudhyana takes the process to its conclusion – to the highest state of existence: Nirvikalpa Samadhi. This is the state of non-qualified absorption, where the tendencies of mind are completely suspended. Nirvikalpa means “without vikalpa,” or “without mental thought or feeling.” It is the state of absolute bliss – complete absorption in Cosmic Consciousness. This state of absorption is known in Rajadhiraja Yoga as Kaevalya (the only One) or Turiiya (the absolute state of non-duality).

It is not possible to describe this state, let alone think about it, because it is beyond the mind. The mind can analyze anything cruder than itself – i.e. anything physical – but it cannot think of anything subtler than itself, i.e. Consciousness. One’s mind exists in and of Consciousness, so it is not possible to even think about it, simply because it is not possible to think of anything beyond the boundary of one’s own mind. True spiritual practice, therefore, is the process of transcending the mind to the Consciousness within which it exists: the Cosmic Consciousness. It is this transcendence of the “I-feeling” that results in the supreme experience of the Absolute: “Where ‘I’ is, ‘He’ is not; where ‘He’ is, ‘I’ is not.”* (Consciousness here is arbitrarily assigned the male gender.) So rather than saying, “I think therefore I am,” closer to the truth in the deeper sense would be to say, “When I stop thinking then I really am!”

Shri Ramakrishna, the guru of Swami Vivekananda, used to frequently slip in and out of Nirvikalpa Samadhi. Afterwards his disciples would ask him what it was like, but he could never reply because the answer was beyond the capability of his speech; beyond even his memory. Thought, let alone words, cannot grasp that state of existence. The only way of even recognizing that one has been in that supreme state is the experience of waves of bliss in the mind that follow it.

Spiritual Samadhi is the result of love: the love for the Supreme Entity cultivated by the practice of all the aforementioned stages. This love in yoga is called devotion, or bhakti in Sanskrit. Devotion is love for the Infinite. It is said that when devotion is attained, everything is attained, because it is through this highest love that the supreme state of existence is attained. It is a lot easier to think of someone when you love them. “One must not be God-fearing; one must be God-loving.” Shrii Shrii Anandamurti . It is possible for us to merge our individual existence with the blissful Cosmic Existence through love, leading to the ultimate fulfillment in life.

“He" (Parama Bhrahma) is infinite. He has no beginning and no end.
"He" is the unbroken flow of pure and serene bliss,
stretching from beginninglessness to endlessness.”

Shrii Shrii Anandamurtijikii