Editorial

From meditation to dhyana

Dhyana is a term used for the seventh anga (limb or metabolism that goes by the well-known phrase, relaxation
level) in the eight-step Yoga practice of Sage Patanjali. response. Thus, in this official (and hence accepted)
This state is penultimate to Samadhi or “absorption.” definition, there is no mention of the deeper levels of
Unfortunately, the word dhyana is usually translated mentation reached in such states.
as meditation, implying a state of abiding calm. Let us
briefly see what dhyana is. Earlier to practicing dhyana, A recent paper has tried to provide taxonomy for the term
the relevant steps of Yoga, namely, Yama, Niyama, Asana, meditation. Three categories of meditation are suggested
Pranayama, Pratyahara, and Dharana should be practiced. based on distinct EEG profiles they seem to project.
The details of these steps are explained in many books These categories are: i) focused attention (FA) (on any
dealing with the aphorisms of Sage Patanjali.[1] Yama object), ii) open monitoring (OM), and iii) “automatic
is to abstain from violence, falsehood, theft, sensory self-transcending” (ST).[3] In other words, the distinction
overactivity, and acquisitiveness. Niyama is practicing here is based on the underlying EEG signatures for each.
purity, contentment, austerity, study of scriptures, and
surrendering to a higher principle. The next two steps
The present term meditation is related to awareness –
of asana and pranayama are well known with body
either focused or open – when the mind is focusing within
postures and breathing facilitating proper gross and
subtle fluid flow (blood, lymphatic, chi, and pranic flow) an area of activity. Let us first look into the first two types,
in the body. While practicing asana, concentration on a namely, FA and OM. Discussion on ST is taken up toward
particular principle (e.g. infinite void) is recommended. the conclusion of this note.
While practicing pranayama, one should be in a state
of dharana (one pointed attention). Pursuing the above AWARENESS (FA AND OM) AND DHYANA
limbs of Yoga, the practitioner realizes the changes in the
physical and mental makeup. Pratyahara is stopping the In awareness, at least one of the senses is active along with
flow of information from outside by turning the mind the mind; in dhyana, all the senses are quiet; initially, mind
inward. Dharana is maintaining a single focus in the alone is active.[4] Mind in dhyana is focused toward its
mind’s eye. Dhyana has many components; it is usually resting place, its origin, and that is said to be “the center of
translated as meditation, which does not carry the full the being.” The symbolic lotus bud in the heart is usually
import of dhyana. Here, an attempt is made to present turned downward; this lotus bud turns upward and opens
the distinction between dhyana and meditation. when practices such as japa and prarthana are carried out.
Thus, japa (repetition of a sacred formula) and prarthana
Meditation is a generic word stretching from sitting quietly (intense dedication) are the necessary prerequisites for
to deep inward focus as practiced in many traditions. The dhyana.
official site of National Center for Complimentary and
Alternative Medicine (NCCAM), USA, proclaims thus: Further, awareness has an end point that is related to
“Meditation techniques include specific postures, focused acquiring or creating worldly knowledge or perhaps a
attention, or an open attitude toward distractions. People touch of spiritual experience (as say, in listening to music).
use them to increase calmness and relaxation, improve This is still seeking experience through and for the body
psychological balance, cope with illness, or enhance and mind. In dhyana, we attempt to go beyond experience;
overall health and well-being.”[2] Thus, the definition of we are at the level of ultimate reality and we are lost in
meditation is based on a mental process to calm and reduce that reality. This reality is not relative but an absolute one.
psycho-physiologic load on a person due to reasons cited There are no words to describe this since it is an experience
above. The consequence of such a practice is lowered beyond the mind. Hence, it is said in the ancient texts of
Asia: “He who knows does not talk.”
Access this article online
Quick Response Code Awareness takes us into likes and dislikes and to
Website:
www.ijoy.org.in
analyses and perhaps synthesis. The earlier (including
previous life) samskaras or pre-genetic experiences
and thoughts arise and are made stronger or modified
DOI: as we seek new knowledge about the world and of
10.4103/0973-6131.105934 ourselves. Dhyana is practiced to break old samskaras;
it is based on total vairagya or complete detachment. All

International Journal of Yoga  Vol. 6  Jan-Jun-2013 1

attachment to body and mind should be transcended and The model presented in Yoga Sutras is as follows. Mind
only the motive to reach reality should light the path interacts with the world and this interaction has three
to liberation. Another significant difference between components; they are: the mind itself, the object, and
awareness practices and dhyana is this: in the former, the process of interaction. A term samapatti is used to
we seem to transcend the mind and seem lifeless, distinguish the three modes.[5] The object, the mind, or the
whereas in dhyana, we are totally aware of our state. process of observation could be the focus in each type of
The reason is as follows. Only Atma is endowed with samapatti. In FA the object is in focus, while in OM the
consciousness and self-awareness. It is the intelligent process is being observed. In automatic self-transcendence
principle activating all aspects of mind and body. Hence, (ST), it is likely that the mental modifications are arrested.
any state of the mind is only a transient state and even ST starts with japa and dedication. As we advance in
a state such as deep sleep – wherein the mind seems to meditation practice, japa (on a mystical syllable) also falls
be switched off – is indeed a state of the mind. The void off. The author says:
of deep sleep is termed jadasamadhi, a lifeless samadhi! “The category of automatic self-transcending is marked
In dhyana, Atma alone shines and hence the person is by the absence of both (a) focus and (b) individual
in a state of total awareness. In focused thought, there is control or effort…. Focus and monitoring experience are
no awareness, let alone the total awareness experienced active mental processes, which keep the brain engaged in
in dhyana and samadhi states. specific processing – individual activity keeps the mind
from transcending. Thus, automatic self-transcending
appears to define a class of meditations distinct
In dhyana, it is important we enclose a feeling of Love
from both focused attention and open monitoring”
as the basic driving emotion. This is lacking in FA and
(3, p. 1111).
OM meditations. This Love is not comparable to love for
objects and people; it is at the highest level, Love for God
With concentration on a mystical mantra, and with
or Purusha. Like an infant feeling one with its mother, we
Love and dedication to a higher principle, the person
feel one with Purusha and dissolve ourselves in this feeling.
is moving from meditation to dhyana! Purusha in Yoga
Focused attention takes us away from this intense feeling
or Self shines of its own accord to a person in deep
of Love, whereas dhyana sustains on the Love for guru and
dhyana and the person is ready for samadhi states.
Purusha. As in true Love, here too we Love God for the sake
Thus, the taxonomy proposed [4] is of great interest to
of God, not for any personal benefits. This Love is called authenticate the Yogic model of interaction of the mind
Bhakti and is defined as intense longing and surrender to with the external world and the ways to transcend its
God with Love driving our longing. Thus, it may be said workings to reach a state of oneness with the Self. This
that in dhyana, deep feeling of Love is the sustaining force is the starting point of deep dhyana and a requirement
that binds us to Purusha. for liberation.

Dhyana is again not simply staring at an image or icon Thus, it is seen that there is a distinction between
of God and then closing the eyes; we try to feel one with meditation and dhyana. As many researchers have
God. Without previous training in puja, etc., our effort will reported, meditation is to calm the body–mind complex,
only lead to churning the memory whereby good and bad reduce stress, and achieve normal homeostasis. Meditation
recollections surface. These memories could lead us away may also confer a glimpse of “bliss” that advanced yogis
from our goal of dhyana. Only when we feel the connection report. Unless there is deep-seated Love and reverence
and Love for God, dhyana starts. It should be noted that a for an eternal principle, meditation may not be translated
blankmind is not one in dhyana. When we experience an as dhyana.
object with one of our senses, it is conveyed to the mind
which then presents it to the Self. It is the Self or Purusha T. M. Srinivasan
that ultimately experiences the object. Mind and all its Swami Vivekananda Yoga Anusandhana Samsthana
(a Yoga university), #19, Eknath Bhavan,Gavipuram,
derivatives are like the wires in a telephone network; KG Nagar, Bangalore - 560 019, India.
they just communicate but have no consciousness of their E-mail: [email protected]
own. Like the wires in this example, mind may distort the
message; mind adds its own component to the sensory REFERENCES
data based on its biases and preferences. Mind is always
1. Devananda SV. “Meditation and Mantras”. N.Y, USA: OM Lotus Publishing
dynamic, seeking outlet to its fantasies and resting never.
Company; 1981.
Note that mind could be fluctuating all the time though it
2. NCCAM; Web site: Available from: http://www.nccam.nih.gov/cam basics
is devoid of consciousness; the waves in an ocean are not [Last accessed on 2012 July 15].
intelligent, yet they are active all the time due to many 3. Travis F, Shear J. Focused attention, open monitoring and automatic self-
extraneous reasons. transcending: Categories to organize meditations from Vedic, Buddhist and

2 International Journal of Yoga  Vol. 6  Jan-Jun-2013

Chinese traditions. Consciousness and Cognition, Vol. 19. Elsevier; 2010. 5. Srinivasan TM. "Yoga Sagara Saram", Bangalore, India: Swami Vivekananda
p. 1110 -8. Yoga Prakasana; 2011. p. 106-7.
4. Bhajanananda A. Dhyanam (in Tamil), Sri Ramakrishna Mutt Publications,
Chennai 600004, India, 2006. This is an excellent source for understanding How to cite this article: Srinivasan TM. From meditation to dhyana.
dhyana and many teachings of Yoga and Upanishads. Int J Yoga 2013;6:1-3.

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