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383 self-realization laid down by the several religions of the world.
To proceed with the subject, the object of concentration differs in the four systems. The jnâni (he who follows Jnana Yoga) has the self directly as the object of his concentration. The follower of Raja Yoga aims at the attainment of 'Samadhi'-a state in which the purity of mind enables the soul to acquire perfect jnâna, and to enjoy the bliss of being, arising from the expulsion of all elements of desire from its consciousness. The bhakta's intense, undivided, impassioned love of the Teacher (God) constitutes his concentration;* and the physical austerities of the Hatha-Yogi, practised with a view to curb down the desiring manas (mind), are sufficient concentration for him. But all this diversity of method also is merely one of form, the real object of spiritual concentration throughout being one and the same, namely, the realization of one's identity of status with God, in other words, the establishing of the individual soul in the state of Sat-Chit-Ananda-ship.
Many people find it difficult to concentrate their minds on religious subjects, and, on that account, are inclined to find fault with it. The fault, however, does not lie with the mind, but with the association of ideas which we form for ourselves. For concentration is not opposed to the nature of the mind which always entertains one idea only at a time. The difficulty which novices experience in concentration is, thus, due, not to the lack of the power of concentration in the
YOGA.
*"Love concentrates all the powers of the will without effort, as when a man falls in love with a woman."-Vivekananda (in 'The Inspired Talks').
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