Dharana on the Panchamahābhūtas from Goraksha Shataka
So far in the Goraksha Shataka, Gorakshanath Maharaj has offered detailed insights into the foundational limbs of yogic practice—āsana (posture), prāṇāyāma (breath control), and pratyāhāra (withdrawal of senses). Now, it is time to move forward and explore the next vital step: dhāraṇā (concentration). Dhāraṇā is the transitional state between pratyāhāra and dhyāna (meditation). Though it precedes dhyāna, it holds immense significance. Without mastering the state of dhāraṇā, entering true meditative absorption becomes exceedingly difficult.
Dhāraṇā refers to the cultivation of mental concentration. To attain this state, the mind must be anchored at a single point. There are many methods to achieve dhāraṇā, and in the Goraksha Shataka, Bhagwan Gorakshanath has elaborated on a specific approach known as the Pañcamahābhūta Dhāraṇā Vidhi—the ritual of concentrating upon the five great elements. It's important to note that the method described by Gorakshanath is not the only one; various yogic texts present different techniques for dhāraṇā. His approach represents a distinct form of mental focus, rooted in elemental contemplation.Before delving into the depths of this practice, one must understand its conceptual background. This foundational context is not explicitly provided in the Goraksha Shataka, as the text comprises only a hundred verses and aims to convey the entirety of yogic wisdom within that scope. Many readers may be new to the path of meditation and unfamiliar with this background. Therefore, a brief exposition is offered here to provide the necessary context.
The human body is composed of the five great elements—Earth (Pṛthvī), Water (Jala), Fire (Agni), Air (Vāyu), and Space (Ākāśa). The process by which these elements combine to form the human constitution is known as Pañcīkaraṇa. I have written in detail about this process in an earlier article, so I won't repeat it here. It's not just the human body that is formed from these five elements—almost everything around us, both living and non-living, is composed of the Pañcamahābhūtas.
Among the five great elements, Earth (Pṛthvī) is the heaviest and most gross. It governs the form, structure, and stability of the human body. Components such as bones, teeth, muscles, skin, hair, nails, flesh, fat, and excreta are all derived from the Earth element. Beyond the physical, Earth also influences qualities of the personality—such as steadfastness, courage, endurance, self-confidence, and determination. These traits reflect the grounding and stabilizing nature of the Pṛthvī tattva.
The Water element (Jala Tattva) governs all fluid aspects of the human body. Bodily substances such as blood, saliva, sweat, phlegm, mucus, digestive juices, urine, and semen are all manifestations of this elemental force. On a subtler level, Water influences the emotional and psychological dimensions of our being. Traits such as sensitivity, emotionality, love, compassion, and empathy are shaped by the presence and balance of the Jala Tattva within us.
The Fire element (Agni Tattva) represents heat, energy, and metabolism within the human body. It is Agni that enables the digestion of food and the generation of vital energy required for bodily functions. The radiance of the body and its organs is sustained by the presence of this element. Agni also governs the functioning of hormones and contributes to mental clarity. On a psychological level, it influences traits such as enthusiasm, self-confidence, ambition, discernment, assertiveness, and efficiency—all reflections of the transformative and illuminating nature of the Fire element.
The Air element (Vāyu Tattva) governs movement, motion, and respiration within the human body. It is through Vāyu that blood circulation, breathing, and muscular activity are sustained. This element also regulates the flow of energy throughout the body, ensuring dynamic balance and vitality. Beyond the physical, Vāyu influences the speed and agility of thought, as well as the overall restlessness or mobility of the mind. On a psychological level, it shapes traits such as flexibility, agility, enthusiasm, courage, and creativity—all reflections of the subtle and kinetic nature of the Air element.
The Space element (Ākāśa Tattva) represents void, emptiness, and spatial awareness within the human body. It is Ākāśa that provides room for the organs to exist and function, and facilitates their interconnection. This element also governs speech, intellect, and consciousness. It is through Ākāśa that the mind gains the capacity for thought, imagination, and creativity. On a subtler level, Ākāśa influences qualities such as inner calm, surrender, mental stillness, and spiritual inclination—reflecting its expansive and ethereal nature.
If you reflect upon the descriptions of the five great elements above, you'll realize that they are intimately connected not only to your physical body, but also to your entire personality. Therefore, if you wish to bring about a transformation in your personality, you must first modify the corresponding element associated with that change. To initiate such a modification, you need to gain mastery over that element—and to do so, you must engage in dhāraṇā, a focused meditative practice aligned with that specific tattva. This is the profound relationship between the pañcamahābhūtas and dhāraṇā.
The relationship between the pañcamahābhūtas—the five great elements—is not confined to the physical body alone. It extends into the subtle dimensions of the Kundalini chakra system. Each of the five lower chakras resonates with a specific element: the Mūlādhāra Chakra aligns with the Earth element (Pṛthvī), the Svādhiṣṭhāna Chakra with Water (Jala), the Maṇipūra Chakra with Fire (Agni), the Anāhata Chakra with Air (Vāyu), and the Viśuddha Chakra with Space (Ākāśa). Through the practice of dhāraṇā, one can cultivate mastery over these elemental forces by meditating on their corresponding chakras. However, in the Gorakṣa Śataka, Gorakṣanātha Maharaj offers a distinct approach. Rather than emphasizing the chakras, he places greater importance on the elements themselves. His method of tattva-dhāraṇā—elemental concentration—is designed to awaken direct awareness and control over each element, independent of chakra association. This subtle shift reflects a deeper yogic insight: that the elements are not merely symbolic or anatomical, but living energies that can be invoked, harmonized, and transcended. He says —
हृदये पञ्चभूतानां धारणाश्च पृथक् पृथक् ।
मनसो निश्चलत्वेन धारणा च विधीयते ॥
This means that the five elements—Earth, Water, Fire, Air, and Space—are each meditated upon in distinct ways within the heart. By stilling the mind completely, one performs dhāraṇā (concentration) on each element individually.
The meaning of the above teaching from Gorakṣanātha must be understood in a broader and subtler context. According to the Kundalini and chakra system, the seat of the human mind is the Anāhata Chakra, whose corresponding region in the physical body is the heart or chest. However, the term "heart" here should not be taken in its literal anatomical sense. Rather, it refers to an inner locus of concentrated awareness—a space within the subtle body or the field of consciousness (cidākāśa) where the mind attains stillness and focus. Gorakṣanātha instructs that at this inner seat, the mind must be stilled, silenced, and pacified. In that state of deep tranquility, one performs dhāraṇā—concentration—on each of the five elements. In the verses that follow, he will guide us on how to visualize or invoke each element through specific symbols, forms, or sacred images (vigrahas). In the next part of this series, with the grace of Śrī Gurumaṇḍala, I shall present those methods in detail.
For now, I pause here.
Beyond the five great elements, the mind, intellect, and ego, the soul rests in serene stillness—an emanation of the eternal Śiva principle. With the heartfelt wish that this eternal Śiva-tattva may guide all yogic seekers forward on the path of Brahman, I bring my pen to a gentle close.