Children are same everywhere. They are seldom interested in studies. They are very fond of playing. However, when they grow up, some become crazy about reading. They bring various books from the library and read them day in and day out. They are not even bothered about food and sleep. They are not inclined towards Poojas and meditation.

Those who are so much involved in reading are of two kinds. Those who aspire for knowledge and those who read for the sake of degrees. Whatever be their pursuit, their craze for books is the same. The problem they face because of this craziness is also similar. Which is that problem? Forgetfulness. This is not due to lack of intelligence. It is because of excessive pumping in of data. This is not even the "Svaroopa Vismriti" about which we discussed in the previous Sookti Manjari. This forgetfulness is caused by excessive collection of information. This can be compared to boiling over of milk.

Because of this, men long to acquire the power of enhancing their capacity to remember things. In the common parlance, such a power is referred to as "Dharana". It must however be borne in mind that the "Dharana" explained by Patanjali has a different meaning.

If it is possible to prevent the sense organs from pursuing their objects of perception, the mind of such a person will not be able to comprehend any external object. But it is the nature of the mind to comprehend one thing or the other all the time. Because there is no external object to comprehend, the mind will be pushed to a situation where it has to comprehend itself. In reality, the mind does not have the capacity to comprehend itself. Therefore in this situation, it appears as though it is comprehending its own form. If one practises this state for a long time, all the five the sense organs can be brought under one"s control. He who has so controlled the sense organs will be able to fix the mind by preventing it form pursuing external objects. Such fixation of mind is called "Dharana". This is the Dharana explained by Sage Patanjali.

Let us try to understand this with the help of an example. When the mind fixed on the "Rama" mantra, the mind goes on remembering the word "Rama, Rama, Rama". This is Dharana. On the other hand, instead of remembering, if the mind merges in the Bhavana (experience, feeling, conceptualization) of Rama, it is called Dhyana. The difference between Dharana and Dhyana is in fact very minute. In Dharana, there will be repeated remembrance. In between, there will be a gap too. In Dhyana, there will be no repeated remembrance; neither will there be a gap. The same experience remains uninterruptedly.

In the common parlance, people refer to the phenomena of recapitulating (whenever they wish) what they have read or heard or seen some time ago, as Dharana. On the other hand, Patanjali says that the process of fixing the mind on a particular memory is Dharana. The common factor among these two is the process of remembering.

If one practises the Dharana as elucidated by Sage Patanjali, one will be able to reach the state of Dhyana. On the other hand, practising the Dharana as understood by common men will lead to prosperity in the worldly life. Although prosperity at the worldly level seems to give happiness in the beginning, as time passes, it will start giving distress. Because there is something common between the two types of Dharana, if one can slightly modify the Dharana at the worldly level, it can make way to the Dharana as elucidated by Patanjali, thus bestowing eternal peace. There is a tip as to how this can be achieved.

Cheddhaaranaa shakti vivardhanechchaa
Paathyeshu bhaageshu kalaarthi baala
Dhyaanaasha nidraa pathanaani nityam
Vidhehi kaale niyate vitandrah

Addressing the student (who is still in a state of infancy as far as education is concerned), this Sookti says: If you wish that your memory of what you have learnt should remain for a long time, then you should regularly undertake Dhyana, Bhojana (eating), Nidra (sleeping) and Pathana (reading) in stipulated timings. (one should not be haphazard).

Even this Sookti (like the previous one) is addressing students. Here it is addressing a student who has just begun his education. In the previous Sookti, we learnt that the word Kalarthi can also mean a spiritual seeker. Therefore, the tips given by the above Sookti apply to seekers too.

However, this Sookti should be applied to a student and a seeker separately.

A student will always want to increase his power of memory so that he can remember whatever he reads.A seeker on the other hand, will want to acquire "Dharana" (as elucidated by Patanjali) on the Vijnaana (special knowledge) that he has acquired by the study of scriptures. The first part of the Sookti reflects both these meanings.

The second part of the Sookti says that the same set of rules is applicable to students as well as spiritual practitioners. There are aspects:
1. Giving up laziness
2. Dhyana (meditation)
3. Bhojana (food)
4. Nidra (sleep)
5. Pathana (studying)
6. To practice the first four in their stipulated times only. (There is no time restriction to give up laziness!)

Let us see how these six steps are important.

The five sense organs (Jnanendriyas) are inert. So is their king, the mind. Because the Chaitanya of the Atman reflects in them, the mind and the sense organs appear as though they themselves are endowed with Chaitanya. In reality, the Chaitanya does not belong to them.

It is the nature of inert objects to remain in a particular state. Newton"s first law of motion also echoes the same idea. It says "a body at rest continues to be at rest and a body in motion continues to be in motion unless acted upon by an external force to change that state."

We can relate this law to such beings which have dull intellect. Consider the example of a bullock cart. The farmer follows a particular path while going to the fields and while returning home. After a few days, the bulls will follow the same path and return home although the farmer is not sitting in the cart. Not only that, if due to some reason, the farmer wants to take a different path, the bulls do not listen to him. They pull the cart to the path to which they are accustomed. The farmer then uses the whip and makes them obedient. If they get used to this new path, they will not return to the old path. This is the characteristic feature of inertness.

The Indriyas, which are inert also have this nature. They prefer to remain actionless. Left to themselves, the bulls too prefer not to do anything. Not doing anything does not mean that they do not want to eat also. It means that they prefer not to do hard work. Similarly, when we say that the Indriyas prefer to remain actionless, it does not mean that they do not perceive any object. It only means that they do not prefer to be bound by dos and don"ts. This is their inherent nature.

Therefore, the foremost lesson that has to be taught to the Indriyas is giving up of laziness. This is indicated by the word "vitandrah" in the above Sookti. We have taught the bull how to walk. Now we have to show the path. The remaining five steps constitute the path. Among the five, Dhyana (meditation), Pathana (studying) and doing things in the right time ­ these three are most important.

Eating and resting are natural to all beings. Why have they been mentioned here? It is because, other beings eat and sleep as per the demands of nature. Man, on the other hand, rejects all natural rules and behaves as per the whims and fancies of his mind.

We observe a very bad habit even in the so-called educated people. They keep reading till very late in the night. They do not respond to innumerable reminders to have food. Even if one succeeds in bringing them to the dining table, immediately they switch their attention to the television, neglecting the book and the food. They keep switching from one channel to the other the whole night. Sometimes this goes on until dawn, when they become tired and fall asleep. Soon, it is office time and they do not have enough time even to shave and shower. Hurriedly, they rush to their offices. Which science says that this is good? But it is a fact that those who know about this also do such things.

Let them do so. What is the harm? The first harm is caused to one"s health. This is easy to recognize. There is another harm that is difficult to recognize. It is the harm caused to one"s memory. Memory is dependent on the sharpness of intellect. Erratic sleeping and eating habits will diminish mental capabilities. If such people manage to live long, they will develop forgetfulness much before they step in to old age. Therefore, the above Sookti lays much emphasis on regularity of Dhyana (meditation), Bhojana (eating), Nidra (sleeping) and Pathana (reading).

It is interesting to note that eating and sleeping (which are natural activities) have been place between the not so natural meditation and reading. The order in which these have been mentioned indicates their importance.

It must be borne in mind that Dhyana here is not the Dhyana as proposed by Patanjali in the Ashtanga Yoga. Dhyana as per Patanjali is the step after Dharana. The Dhyana referred to in the above Sookti is remembering the Almighty ­ what is practised by laypersons. Maharshi Patanjali has given the term Ishwara Pranidhana for this. (Tapah svaadhyaaya ishwara pranidhaanaani kriya yogah)

Pathana (reading) in the context of a seeker means reading of such scriptures as are helpful for Sadhana. In the context of a normal student, it means reading of the prescribed textbooks of the curriculum. Pathana has been mentioned towards the end (5th aspect). Does it mean that it is enough if the previous aspects are properly practised and the aspect of Pathana is after all not so important? Certainly not! Has it not been mentioned in the end that the four have to be practised in their stipulated times? Therefore, none of them can be neglected.

By practising the six steps, will one achieve Dharana required by a student? Will one achieve the Dharana elucidated by Patanjali?

The path is the same for both. The difference is that one desirous of achieving Yogic Dharana should dedicate more time for Dhyana in the form of Ishwara Pranidhana. A normal student, who is desirous of enhancing his memory should dedicate more time for studies.

There is another added advantage. A student who practises these aspects properly and acquires good memory will be able to achieve the other type of Dharana too with relative ease. This is the secret which the above Sookti is revealing to us.

With the divine grace of Lord Dattatreya, may this Sookti encourage you and your children to acquire both types of Dharana.

Jaya Guru Datta

Sri Swamiji