Patanjali Yoga Sutra — yathābhimatadhyānādvā॥1.39॥
यथाभिमतध्यानद्वा ॥
The steadiness of the mind is also possible by contemplating any object or form or symbol that pleases sādhaka.
Though a music student is taught various rāgas, and the way to render different kṛtis in concerts, the teacher encourages the student to develop one’s own distinctive style of singing thus encouraging ‘Manodharma’ (One’s own unique style). This is what Patañjali is doing now in this sūtra by offering freedom to sādhakas to choose the object of meditation.
Every religion has its own well defined sacred symbols and Patañjali Maharṣi gives a free hand to sādhakas in the selection of these godly or divine forms, spirits, objects, symbols or pictures to dwell upon in contemplation. But the onus of selection lies with sādhaka as he is not different from his own passions. We are the products of our environment. We are what we have chosen to be.
Bhagavān has given a different dimension in Bhagavad Gītā on the effect of choosing different objects of worship:
यान्ति देवव्रता देवान् पितॄन्यान्ति पितृव्रताः।
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम्॥गीता ९.२५॥
yānti devavratā devānpitr̥̄nyānti pitṛvratāḥ।
bhūtāni yānti bhūtejyā yānti madyājino’pi mām॥Gītā 9.25॥
Devotees of deities get the deities; the worshippers of Pitṛs (Departed forefathers) get Pitṛs; people adoring lower spirits get the spirits. Whereas, my devotees (having chosen Me as their final destination) get Me (and as I am ādyantarahita, they are free from the vicious cycle of birth and death).
The benefit of choosing Bhagavān as the object (dhyānavastu) of meditation is fabulously explained by Lord in Bhagavad Gītā:
आ ब्रह्म भुवनाल्लोकाः पुनरावर्तिनोऽर्जुन।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते॥गीता ८.१६॥
ā brahma bhuvanāllokāḥ punarāvartino’rjuna।
māmupetya tu kaunteya punarjanma na vidyate॥Gītā 8.16॥
O Arjuna, all worlds up to Brahmaloka are transient. O Kaunteya, there is no rebirth for the one who attains Me.
We become what we contemplate upon longer and longer. The mind perceives through five senses and thus, the senses are antennae or extensions of mind. Every thought, every action would have long-lasting impressions on our personality, which can be called as saṃskāras or vāsanas. The perception hammered repeatedly, continuously over a period of time through senses becomes a reality for the mind. If the mind is hammered continuously with Divine thoughts, the mind has to become Divine.
A rajakaḥ (washerman) approached śrī rāmakr̥ṣṇa Paramahaṁsa with a request to teach meditation. The latter asked, on which object the former would like to meditate upon. The former said, “I know my he-buffalo very well and I can meditate upon that form.” śrī rāmakr̥ṣṇa agreed and sent him to a lonely room in the backyard of his house. After a prolonged meditation, śrī rāmakr̥ṣṇa called him to come out of the room. He exclaimed, “How can I come out, my horns are very broad and the exit is not wide enough for me to come out!”
