Dharana Dhyan Samadhi

Dharana (Concentration)

The object, the subject, and the beyond — these three have to be remembered. You look at me I am the object; the one who is looking at me is the subject. And if you become a little more perceptive, you can see yourself looking at me that is the beyond. You can see yourself looking at me. Just try. I am the object, you are looking at me. You are the subject who is looking at me. You can stand by the side within yourself. You can see that you are looking at me. That is the beyond. First, one has to concentrate on the object. Concentration means narrowing of the mind. Ordinarily, mind is in a constant traffic — a thousand and one thoughts go on moving, like a crowd, a mob. With so many objects, you are confused, split. With so many objects you are moving in all directions simultaneously. With so many objects you are always, almost, in a state of insanity, as if you are being pulled from every direction and everything is incomplete. You go to the left, and something pulls you to the right; you go to the south, and something pulls you to the north. You are never going anywhere, just a muddled energy, a whirlpool, constant turmoil, anxiety.

This is the state of ordinary mind — so many objects that the subjectivity.

In the East we never created the profession of psychoanalysts, for a certain reason. We created a totally different type of man the yogi. Not the therapist. The yogi is one who is qualitatively different from you.

And the yogi is totally a different man, qualitatively. He is out of the madness you are in: he has dropped that. And the way in the West you are looking for causes, for ways and means how to help humanity, seems to have from the very beginning gone wrong. You are still looking for causes outside — and the causes are within. The causes are not outside, not in relationship, not in the world; they are deep in your unconsciousness.

Coincidences are not causes: and the Western psychology is looking into coincidences. Somebody is sad: you start immediately looking into coincidences why he is sad. There must have been something wrong in his childhood. There must have been something wrong in the way he was brought up. There must have been something wrong in the relationship between the child and the mother or the father. There must have been wrongs, something wrong in the environment. You are looking for coincidences. Causes are within; coincidences without. That is the basic emphasis of yoga, that you are looking wrongly now and you will not ever find a real help. You are sad because you are not aware. You are unhappy because you are not aware. You are in misery because you don’t know who you are. All else is just coincidences. Look deep down. You are in a misery because you have been missing yourself, you have not yet met yourself. And the first thing to be done is dharana. Too many objects are there in the mind; the mind is much too overcrowded. Drop those objects by and by; narrow down your mind; bring it to a point where only one object remains. Have you ever concentrated on anything? Concentration means your whole mind is focused on one thing. On a rose flower. You have looked at a rose so many times, but you have never concentrated on a rose. If you concentrate on a rose, the rose becomes the whole world. Your mind becomes narrowed down, focused like a torchlight, and the rose becomes bigger and bigger and bigger.

When you concentrate even on a small thing like laughter, it becomes a tremendous, a very big thing — the whole world. Concentration reveals to you things which are not ordinarily revealed. Ordinarily, you live in a very indifferent, mood. You simply go on living as if half asleep — looking, and not looking at all; seeing and not seeing at all; hearing, and not hearing at all. Concentration brings energy to your eyes. If you look at a thing with a concentrated mind, everything excluded, suddenly that small thing reveals much that was always there waiting. The whole of science is concentration. Watch a scientist working; he is in concentration.

A scientist’s whole work is of concentration, remember this. Science can become the first step towards yoga because concentration is the first inner step of yoga. Each scientist, if he goes on growing and does not get stuck, will become a yogi. He is on the way because he is fulfilling the first condition concentration. “Dharana, concentration, is confining the mind to the object being meditated upon.”


First, concentration dropping the crowd of objects and choosing one object. Once you have chosen one object and you can retain one object in your consciousness, concentration is achieved. Now the second step uninterrupted Row of consciousness towards the object. As if light is falling from a torch, uninterrupted. Or, have you seen? You pour water from one pot to another pot the flow will be interrupted; it will not be uninterrupted. You pour oil from one pot to another pot: the flow will be uninterrupted, continuous; the thread will not be broken. Dhyan, contemplation, means your consciousness falling on the object in continuity, with no break — because each break means you are distracted, you have gone somewhere else. If you can attain the first, the second is not difficult. If you cannot attain the first, the second is impossible. Once you drop objects, you choose one object, then you drop all loopholes in your consciousness, all distractions in your consciousness, you simply pour yourself on one object. When you look at one object the object reveals its qualities. A small object can reveal all the qualities of God.

Each small particle is a miniature universe. Each small particle carries the whole universe as each drop carries the whole ocean. If you can understand one drop of ocean you have understood all oceans; now there is no need to go to understand each drop. One drop will do. Concentration reveals the qualities of the drop, and the drop becomes the ocean. Meditation reveals the qualities of consciousness, and the individual consciousness becomes cosmic consciousness. First reveals the object: second reveals the subject. An uninterrupted flow of consciousness towards any object….


When the subject disappears in the object, when the object disappears in the subject, when there is nothing to look at and there is no looker-on, when simply the duality is not there, a tremendously potential silence prevails. You cannot say what exists, because there is nobody to say. You cannot make any statement about samadhi, because all statements will fall short. Because whatsoever you can say either will be scientific or will be poetic. Religion remains inexpressible, elusive.

“Samadhi is when the mind becomes one with the object.” When the mind becomes one with the object, there is no one who is a knower and there is none who is known.

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