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When the mind has become pure the chances of its being ruffled by external disturbances are greatly reduced. At such a stage the yogin takes a firm posture (腻蝉补苍补) and fixes his mind on any object he chooses. It is, however, preferable that he should fix it on 墨艣惫补谤补, for in that case 墨艣惫补谤补 being pleased removes many of the obstacles in his path, and it becomes easier for him to attain success. But of course he makes his own choice, and can choose anything he likes for the unifying concentration (蝉补尘腻诲丑颈) of his mind. There are four states of this unifying concentration namely vitarka , 惫颈肠腻谤补 , 腻苍补苍诲补 and 补蝉尘颈迟腻. Of these vitarka and 惫颈肠腻谤补 have each two varieties, savitarka, nirvitarka,sa惫颈肠腻谤补,nir惫颈肠腻谤补^[1]. When the mind concentrates on objects, remembering their names and qualities, it is called the savitarka stage; when on the five 迟补苍尘腻迟谤补蝉 with a remembrance of their qualities it is called sa惫颈肠腻谤补, and when it is one with the 迟补苍尘腻迟谤补蝉 without any notion of their qualities it is called nir惫颈肠腻谤补. Higher than these are the 腻苍补苍诲补 and the asmit膩 states.

In the 腻苍补苍诲补 state the mind concentrates on the buddhi with its functions of the senses causing pleasure. In the asmit膩 stage buddhi concentrates on pure substance as divested of all modifications. In all these stages there are objects on which the mind consciously concentrates, these are therefore called the 蝉补尘辫谤补箩墨颈腻迟补 (with knowledge of objects) types of 蝉补尘腻诲丑颈. Next to this comes the last stage of 蝉补尘腻诲丑颈 called the 补蝉补尘辫谤补箩帽腻迟补 or nirodha 蝉补尘腻诲丑颈, in which the mind is without any object. By remaining long in this stage the old potencies (蝉补峁僺办腻谤补蝉) or impressions due to the continued experience of worldly events tending towards the objective world or towards any process of experiencing inner thinking are destroyed by the production of a strong habit of the nirodha state. At this stage dawns the true knowledge, when the buddhi becomes as pure as the 辫耻谤耻峁�a, and after that the citta not being able to bind the 辫耻谤耻峁�a any longer returns back to 辫谤补办峁泃颈.

In order to practise this concentration one has to see that there may be no disturbance, and the yogin should select a quiet place on a hill or in a forest. One of the main obstacles is, however, to be found in our constant respiratory action. This has to be stopped by the practice of 辫谤腻苍腻测腻尘补. 笔谤腻峁嚹乱腻尘补 consists in taking in breath, keeping it for a while and then giving it up. With practice one may retain breath steadily for hours, days, months and even years. When there is no need of taking in breath or giving it out, and it can be retained steady for a long time, one of the main obstacles is removed.

The process of practising concentration is begun by sitting in a steady posture, holding the breath by pr膩峁嚹亂膩ma, excluding all other thoughts, and fixing the mind on any object (诲丑腻谤补苍腻). At first it is difficult to fix steadily on any object, and the same thought has to be repeated constantly in the mind, this is called 诲丑测腻苍补. After sufficient practice in 诲丑测腻苍补 the mind attains the power of making itself steady; at this stage it becomes one with its object and there is no change or repetition. There is no consciousness of subject, object or thinking, but the mind becomes steady and one with the object of thought. This is called 蝉补尘腻诲丑颈^[2]. We have already described the six stages of 蝉补尘腻诲丑颈. As the yogin acquires strength in one stage of 蝉补尘腻诲丑颈, he passes on to a still higher stage and so on. As he progresses onwards he attains miraculous powers (vibhuti) and his faith and hope in the practice increase. Miraculous powers bring with them many temptations, but the yogin is firm of purpose and even though the position of Indra is offered to him he does not relax.

His wisdom (辫谤补箩帽腻) also increases at each step. Praj帽膩 knowledge is as clear as perception, but while perception is limited to certain gross things and certain gross qualities^[3] 辫谤补箩帽腻 has no such limitations, penetrating into the subtlest things, the 迟补苍尘腻迟谤补蝉, the 驳耻峁嘺蝉, and perceiving clearly and vividly all their subtle conditions and qualities^[4]. As the potencies (蝉补峁僺办腻谤补) of the 辫谤补箩帽腻 wisdom grow in strength the potencies of ordinary knowledge are rooted out, and the yogin continues to remain always in his 辫谤补箩帽腻 wisdom. It is a peculiarity of this 辫谤补箩帽腻 that it leads a man towards liberation and cannot bind him to 蝉补峁僺腻谤补.

The final 辫谤补箩帽腻s which lead to liberation are of seven kinds, namely,

1. I have known the world, the object of suffering and misery, I have nothing more to know of it.
2. The grounds and roots of 蝉补峁僺腻谤补 have been thoroughly uprooted, nothing more of it remains to be uprooted.
3. Removal has become a fact of direct cognition by inhibitive trance.
4. The means of knowledge in the shape of a discrimination of 辫耻谤耻峁�a from 辫谤补办峁泃颈 has been understood.

The other three are not psychological but are rather metaphysical processes associated with the situation.

They are as follows :

5. The double purpose of buddhi experience and emancipation (bhoga and apavarga) has been realized.
6. The strong gravitating tendency of the disintegrated 驳耻峁嘺蝉 drives them into 辫谤补办峁泃颈 like heavy stones dropped from high hill tops.
7. The buddhi disintegrated into its constituents the gunas become merged in the 辫谤补办峁泃颈 and remain there for ever.

The 辫耻谤耻峁�a having passed beyond the bondage of the 驳耻峁嘺蝉 shines forth in its pure intelligence. There is no bliss or happiness in this 厂腻峁僰丑测补-Yoga mukti, for all feeling belongs to 辫谤补办峁泃颈. It is thus a state of pure intelligence. What the 厂腻峁僰丑测补 tries to achieve through knowledge, Yoga achieves through the perfected discipline of the will and psychological control of the mental states.

Footnotes and references:

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[1]:

V膩caspati, however, thinks that 腻苍补苍诲补 and asmit膩 have also two other varieties, which is denied by Bhiksu.

[2]:

It should be noted that the word 蝉补尘腻诲丑颈 cannot properly be translated either by 鈥渃oncentration鈥� or by 鈥渕editation.鈥� It means that peculiar kind of concentration in the Yoga sense by which the mind becomes one with its object and there is no movement of the mind into its passing states.

[3]:

The limitations which baffle perception are counted in the 碍腻谤颈办腻 as follows:

• Extreme remoteness (e.g. a lark high up in the sky),
• extreme proximity (e.g. collyrium inside the eye),
• loss of sense-organ (e.g. a blind man),
• want of attention,
• extreme smallness of the object (e.g. atoms),
• obstruction by other intervening objects (e.g. by walls),
• presence of superior lights (the star cannot be seen in daylight),
• being mixed up with other things of its own kind (e.g. water thrown into a lake).

[4]:

Though all things are but the modifications of gunas yet the real nature of the gunas is never revealed by the sense-knowledge.

What appears to the senses are but illusory characteristics like those of magic (m膩y膩):

鈥�(Gu峁嚹乶膩m paramam r奴pam na d峁涐梗峁璱patham峁沜chati
Yattu d峁涐梗峁璱patham pr膩ptam tanm膩yeva sutucchakam.鈥�

         Vy膩sabh膩峁�ya , iv. 13.